Professional Documents
Culture Documents
AND
EDITED FROM ORIGINAL MANUSCRIPTS AND TRANSLATED FOR THE FIRST TIME INTO ENGLISH, WITH INTRODUCTION, EXEGETICAL AND CRITICAL NOTES, THREE INDEXES AND EIGHT APPENDICES
BY
LAKSHMAN SARUP,
M.A.
TEXT
(
Pages
to
298
Pages
to
260
MOTILAL BANARSIDASS
DELHI
::
VARANASI
::
PATNA
MOTILAL BANARSIDASS
BUNGALOW ROAD, JAWAHARNAGAR, DELHI-7
NEPALI KHAPRA, VARANASI (u.P.) BANKIPORE, PATNA (BIHAR)
Pk
-^
,
PRINTED IN INDIA BY SHANTILAL JAIN, AT SHRI JAINENDRA PRESS, BUNGALOW ROAD, JAWAHARNAOAR, DELHI-7 AND PUBLISHED BY SUNDARLAL JAIN, MOTILAL BANARSIDASS, BUNGALOW ROAD, JAWAHARNAOAR, DELHI-7
THE NIQHANTU
AND
THE NIRUKTA
THE OLDEST INDIAN TREATISE ON ETYMOLOGY, PHILOLOGY, AND SEMANTICS
CRITICALLY EDITED .FROM ORIGINAL MANUSCRIPTS AND
BY
LAKSHMAN SARUP,
M.
MOTILAL BANARSIDASS
DELHI
::
VARANASI
::
PATNA
f Buncalow ^ ^^
lirl
J*c
******
Road, Jawahar
Copies available at
i.
a.
-6 Motilal Banawldass, Bungalow Road, Jawaharnagar, Delhi Varanasi. Motilal Banarsidass, Nepali Khapra,
3.
II
%ft:
H.
PREFACE.
a systematic and exhaustive search for the hitherto unutilised mss. of the Nirukta was made. I myself undertook an extensive tour in Rajputana, Baroda, Tihri-Garhwal and Cashmere and examined the state collections of Sanskrit mss. I also visited Benares, Patna, Madras, Madura, and I wrote to scholars, and librarians in charge of Sanskrit Tanjore. mss. throughout the country. I was therefore able to secure the
return
to India,
On my
home
for the
constitution
of
the text.
1
This ms. belongs to the state Library, Bikaner. The Bk. loan was secured for the University of the Panjab through the courtesy of Maharaja S'ri Sir Bhairon Singhji, K. C. I. E., VicePresident, Council, Bikaner.
The Nirukta of Yaska in the shorter recension containing the two parts i. e. the piirvdrdha and the uttardrdha
Contents.
in in leaves.
It
is
full of
mistakes.
in
Size:
9J"x4|"
No.
of leaves:
No. of
Characters: Devanagarl.
ft
Date
i
on
f.
inr.
sic. )
OTntTsrH*?^
i.
II
*N^
*i*rrftj*r?5*Trif
sre^ri fovprft
feftkii <ra*
sic.
e.
I7o5 Vik.=l67i)
A. D.
BK. 8
The
r.
IIIH.
f.
Contents the
:
S'-iksd
is
injured in
many
to
18r.
:
Size
Og* x
4f
Material
18.
f,
No. of
MIC:
*ft
linos:
8.
||
Charaetern: Devaniigarl.
o
Dato: cm
18 P:
$*?
VH9It
i
^^
on
^rj^
1*\^ qi
W^A ^
1
11
i^f'HnT fef^^f
& fonwA
u ftr^ir^i
K.
am.
written
paper
in
Uevauaguil eharucU
obtained through the courtesy of the Curator, Central Baroda. The contents are the 1st half of the Nirukta. of mistakes and belongs to the longer recension.
Size
:
Library,
It
is full
^ x 3".
of lines:
^r%
11
Number
9.
of leaves
69.
Number
Date:
pJi u
sic.
n ^
u
<tqift
:
%%*K^fi
Scribe
sic.
w^Hflw^TO
****
*rnr
Peculiarities:
The colophon
ll
thus
sic.
ll
^%
%?5% ^^wtrnr:
^r 5*^fc u
1
i^%
&
i4wwftiuwwi<
Evidently
as the 5th
nTi5^[^te*^i
:
ftn
^jttr'rlftr
HIT?:
at the end
^fa
%^ i^r^ ^mTni:
w\i\ft*i
?&fo *n
\\
ayam
refers to the
4th chapter and not to the Nirukta immediately continued. But the use of vd
:
The visarga is retained but at the same time euphonically combined i. e. a double process is introduced, The avagraha is not e. g. f. lv: 5^n^n?r^r:^8rT ...... *wiwn:& etc.
Sandhi and
spelling
marked,
nasal
is
e.
g.
f.
2r.
sn^fa
=50iifiio
:
f.
lv.
3ST<nT5*nftft
etc.
The
dental
e. g. f.
lv. Pkn*iiil*t<6<i
^JS
F. 2r.
f%nftu
f.
Gv.
R. neat, well-written, woll-[>roscrvcd and complete ms. of the Nirukta in Devanagarl characters.
leaves: 69 + ?7 + Three leaves 75-77 are wrongly numbered a 85-87.
Sixe:
/;
8i x4J".
of linew
i
:
N urn ber of
blank=147.
-Number
9.
No
The
ins.
date
lookn
given.
alxjut
The name of
year.s
old.
the
scribe
not known.
200
recciiHion
B*.
Nirukta, written on
paper
in
Devanagari character*.
Size:
8"x3|-".
Number
31%
of leaves
83 + i blank.
Number
of lines: 9.
Date
sic.
to be one
:
Ramakrsna.
i
He
is
saluted like a
nr.
I
sft *m$wnTrfe<snr god which is rather unusual word Mcilika does not refer to the owner of the ms.
Or the
but to God,
who
is the
master of
all.
to
It represents
>3THM^j
^8*n^lT
R*.
A fragment
Devanagarl characters on paper. It looks old. It is illegible in many places. Ink is bleached by age. It belongs to the shorter recension.
Size
:
7.
Number
of leaves
61-
Eight
palm leaf ms. written ia old Canarese characters, to the Panjab University Library, Lahore. It belongs presented to the shorter recension and sometimes gives important readings.
Size:
Kn.
lU"xiy. Number
is
of leaves:
94+i blank.
Number
of lines
7.
it
written in old Canarese characters, must bo at least ;500 years old, and might bo older.
it is
No
6
date
given, but as
K
Tho
The
is
is
made up by 2
9.
different inss.
1st half
Size:
given in
i)i"x3.y'.
Number
of
lines:
Date
is
not
givoii.
surilx) is also
unknown.
u
thus:
wrft
i
sr^
i^%?fn|owrg
The ms.
Tho
Si/e:
tind halt'
<J"
is
given in
C5 leaves.
lines: 9.
x il".
Nuinhor
-)f
( sic. )
u wj u ** u
$wm*nw
*ro:
*rr^<*u
\\
The
8
being given
K.
1st leaf
is
incomplete ms. of the 1st half of the Nirukta. The missing. It looks old and has preserved the old spelling.
belongs to the shorter recension.
An
The
text
In many parts
it is
illegible.
Sie
9" x 4".
Number
8.
of leaves
:
78.
:
Number of lines:
The
The
R. T
text
is
given
up
the Nirukta
in tne shorter recension from the words srorw^f trranrer ^nrroir ...... of
the 4th section of the 5th chapter up to a^faf *ff xrf^ir sfowrr of the 9th section of the 8th chapter. The 7th ch. begins thus ( sic. )
:
:
Size:
9"x4".
lines
:
Number
etc
:
Nupaper.
mber of
Spelling
:
9.
Characters
Devanagarl.
Material
old.
Date
unknown.
arc tho
8
.
A ms,,
:
Nirukta.
Size 9" x 4".
Number
of leaves: 62.
Number
paper.
Date;
sic.
^?
*?^3 u
are given together as one chapter, being from the 12th ch. of tho Nirukta. bodily separated
Parift'iijtas
The
There is no Spelling is old. The paper is very much worn. to suHpect the date. Tho external appearance, tho state ground
of the paper, which unmistakably bears the stamp of old ago, auc|
the internal evidence of old spelling support the above mentioned The following case of It belongs to the shorter recension. date. accidental omission is to be noted.
F. 29r.
1.
from top:
The eye
similar
line
to the
words
D.
B.
A..
A ins.
It
is
brought for me by
my
friend P. Bhagavaddatta. to
Number
sr%
of lines:
7.
Characters:
Date on
f.
112r.
(sic.)
Scribe:
(sic.)
(
^im<S*t><
):
^3^^^
*n%
*?$WT&T feftiH u
i
Date on
f.
128r.
= 240
(sic.) u
w <Mhmr*ift
fefe^i
I
^nh
Colophon
Scribe i
>sn*r&T^T ^^nTPSf r
:
^wi^^Twrs^T^VT^
*m(
sic. u
5^1% ijr
sr
etc.
Date on
f.
21r
=261r
Scribe
^fr^
a good ms. of the Jfiruktq in the library of H. H. the Maharaja of Alwar. All my efforts to secure a loan of this ms. were fruitless, as the authorities refused to lend the ms. to the
There
is
Panjab University on any terms. Even a copy of the ms. could not be obtained. But H. H. the Maharaja was kind enough to let me see the ms. On examining a few test passages, I found that no new
variants were forthcoming.
Its collation
Besides,
six
ms..
of
the
Rnghunatha Temple
Jammu
M. O.
Library, L.
of the S. D. College,
of the Nirukta.
collation at
as far as the 12th section of the 1st chapter to place the result of this
my
On
carefully
examining the
critical notes
supplied by Principal Raghubar Dayal, I did not find any new variants. I did not therefore feel justified in collating the mss.
afresh\
Th& evidence supplied by the Indian mss.- further supports the conclusion, deduced from the collation of European mss.
European mss. was discussed at length Nirnkta, published by the Oxford Press in 1920. The Introduction was sold out within University a few years of its publication and is now out of print. New reade.rs of the Nirukta will require information with regard to the
Thfc evidence of the
in
my
Introduction to
the
For their benefit, principles of the constitution of the text. relevant part of the Introduction is reproduced.
The Relationship of the MSS.
:
the
two recensions.
two groups, and for the sake of and B- A representing convenience and brevity, may be called the longer and B the shorter recension. None of the manuscripts grouped in these two families is earlier than A. D. 1479. Although they have been copied form earlier manuscripts often with great labour and trouble as some of the scribes remark neither of them transmits the text of the Nirukta in an uninterpolated state. Both recensions add the paris'ista which can be proved to be an as an integral part interpolation by independent testimony of the text, and cannot, be the faithful repretherefore, sentatives of the archetype. Moreover, both have besides the
foil into
The manuscripts*
paris'ista,
on to them.
an entire section or the equivalent of a section added These additions are meaningless. The commentary
on the Vedic stanzas quoted therein is very poor, and written in a style quite different from that of Yaska. For instance, there can hardly be any doubt as to the interpolated character of ix. 2, which is given as a constituent part of the text by the manuscripts of both recensions. Further, the commentary on the
Vedic stanza
in xi. 7 is meaningless
and written
in a different style.
The Vedic
stanza,
requires
no explanation.
stanzas, simply
is explained In all such cases, this note of Yaska comes the mere reading'. by It would thus be intelligible, if it after easy Vedic stanzas only.
9
sd niyada-vy.(lkhydtd
i.
e.
'this
stanza
in xi. 7.
But
as the
now
:
in xi. 8.
stands, placed just after a very difficult Vedic stanza This is contrary to Yaska's method. It is clear that the
it is
words
iti
after the
Vedic stanzas
is
an
This
and rather a clumsy one, for it can be easily detected. proved by the fact that Durga, who repeats every word of Yaska in. his commentary, ignores them. How these
interpolation,
is
further
additions
way
i?
:
is
illustrated
in xii. 2,
an easy quotation
iti
by and
have Thus some manuscripts IICTO subjoin comment. remark: ^rr%g ^r ^r<ft srerrrRT "a^ff 3*??% ...... g*i<n?h
fluous, are omitted
in
following
Further, each recension contains passages, which, being superby the other, or are amplified versions of those the other. For example, B adds, between vii. 19 and 20, one
entire section, which is omitted by A. It is clearly an interpolation as the commentary on the Vedic stanzas is identical with that of
xiv.
Again,
in
s^niTRt TO
ti
<re
13$
is
greatly amplified:
TO
I
6. 5:
*0miss,io
It
is clear,
1 Cf.
N.
represent
Hence the question arises which of the archetype. them adheres more closely to the original ? Koth adopted the text as given by the longer recension in his edition, without,
however, assigning adequate reasons for his preference. The same This text is also adopted by most of the editors of the Nirukta.
text,
been shown above, does not represent the original. It is true that often the longer recension preserves the better text, The eye of the for sometimes passages are omitted by accident.
as has scribe
wanders from a particular word to the same or to a similar word, occurring further on in the text, with the result that the This phenomenon known as intervening words are omitted.
is
omissio ex homoeoteleuto
universal
The following example illustrates this kind of omission. In copying the lines: 'The book, which is rather scarce, was till very lately
of absolute necessity for the Student of the Christian Hynmology, 1 above all for the Student of Adam of St. Victor's hymns', the eye of the copyist wandered from the student of the first to the
same word
the*
were
3.
swftg-
wandered from the word in the first line to the same word in the second line, with the result that the words 3*?mi T^r srcfaug were left out.
his eye
I
Again,,in copying N.
vi.
22:
?re:
i
smni
$3f*ff $foftg
RV.
the eye of the scribe VIII. 4. 19. r<p: snrrfaKnrraV srsi^nrft wandered from the **jr of the first line to the similar word **p: in
the second
line,
<rrr:
9RTW...
C
:
3.
Further in N;
is
ii.
26
the
first
pdda
of the second
RV.
pdda
III. 33. 6.
?rar
^
I
sm%
Unconsciously the scribe remembered the second *rnr ssff: and wrote it down immediately after pdda with the result that the intervening words
are missing in ms.
is
<TOfT^...^3rqi?cf
4.
It cannot
1.
the other hand, there is also the phenomenon called dittography, i. e. the repetition or addition of a few words or
sentences.
On
An
is
furnished by
1915.
The Echo departs publishes a message from Cettinje announcing the message form Cettinje announcing the appointment as Governor 1 of Scutari of Bojo Petrovitch.' The part of the second line is a
verbatim repetition of a part of the
first line.
In N.
ii.
28,
^srwft
ffcqfa
gr^ffa
rftaror
arft ......
wandered by chance after *% to the Vedic stanza, and he mechanically copies the whole of the first line except
ms.
5.
Again, in
N.
vi.
8,
Mi. repeats
Further there are some passages whose omission by B Yaska explains every word occurring absolutely unjustifiable.
is
in
the fourth chapter of the Nighantii. The omission of the passages containing the explanation of any of these words is therefore
Examples of such omissions are the following. Yaska explains ftsprr: ( Ngh. 4. 3. 12. ) in N. vi. 3, but the passage ferersn ftsrTfrftoi: is omitted by B. Again, Yaska explains sffow ( Ngh. 4. 3. 28 ) in N. vi. 6 as sfrro sraror, which is omitted by B. This omission makes the following Vedic quotation
inconsistent
:
meaningless.
FurtKer, in commenting upon a Vedic stanza, Yaska always starts from the very beginning of the stanza. To leave out the first few words and to begin from somewhere in the middle of the stanza
altogether foreign to his practice, yet if the text of B be followed. the omission of the passage: qrafcR f^onfoft Rcj^r ( N. vi. 26 ) would involve Yaska in an inconsistency. All this shows that
is
B is not absolutely
1
reliable.
Cl*rk, op.
cit.,
p.
6.
Now
lias
let
us examine
A.
The majority
mss. retain
of writing
15
as
as ^rt
for
/'I
it
for
MSS. divide the paris'ista into the Again, some of the so-called thirteenth and the fourteenth chapters, while those of B
put the whole of the paris'ista into one chapter only, which
is
numbered the
thirteenth.
A contains
an obvious
interpolation in N. vi. 5, and an amplified version of B's comment N. v. 27. Besides these there are shorter passages scattered
throughout the book which are omitted by B and are suspected to be interpolations. Ona very fertile and insidious source of interpolations is supplied by. Yaska's own method of giving etymological
explanation.
He
goes on adding derivation after derivation of a single word till the whole list of probable, possible, and even fanciful etymologies is
In many cases, interpolators found add new derivations and attribute them to Yaska.
exhausted.
considerable
it
number of such
additions, while
:
N.
ii.
6.
A reads
B
%$ft
Jwmj
t*9TT
frf
ftre^tft 3T
qn fy^foi-
reads:
The two
N.
ii.
It).
reads:
B
N.
ii.
reads:
13.
A B
reads:
reads
:
N.
N.
ii.
20.
A reads
B
reads
ii.
22.
A reads:
B
reads
:
srw
^fa g&rara
N.
iii.
8.
A reads
B
reads
N.
iii.
10.
A reads:
B
reads:
^t ^t
N.
iii.
15.
A reads:
3F&&
Breads: ^t
wt
?r^
fr>gfcr
^j;
it is
an interpolation, passage ^rc: ^^TT^, &c., for as the words stand in the first line,
is
Yaska would naturally give the etymological first and then of ^r, not explanation of
&w
vice versa.
As
if
of
the reading
N.
iii.
16.
A reads
B reads
-sun
*r
^ l^r 0fa i^
I
ll
sro^n
er
^55T
%fir u i $ u
I
N. N.
iii.
19.
A reads:
B reads:
fofifens^nihr...^
ft
iWfir
^wr^
iv.
2.
A reads:
B
reads
:
JT^^T...^!^
^pn^r
4fiUi<&<kfr
N.
iv.
10.
A reads
A
B reads:
N.
iv. 13.
reads:
reads
N.
iv. 15.
A reads
B
reads
Erqr
^wftar ?ra%
s*
i
tfesf
^r^fcr 31
N.
iv. 19.
A reads: 3^
3^%
3^
i
^for 571*353^
B
N.
N.
v.
3.
reads
sr^i 5? <r^s%
<TRftfrT
7i%ftfflr
<)ti
A reads
B reads
B
reads
v. 12.
A reads:
:
N.
v. 26.
A reads:
B reads
:
N.
N. N.
N.
vi.
8.
A reads A reads
B
reads
B reads:
vi. 16.
: :
vi.
33.
A reads
B
reads
?ft^
?ft?T%
$&
ft%
vi. 32.
A reads
B
reads
f^ 5$&rf<r fe^
srr
f*??^
^rr
N.
vi. 33.
A reads:
B reads
:
*R
^r^sfiifftni
'Wf^nfiRf
rr
Instances might be multiplied, but the above examples suffice has been much more tampered with than B. to show that
in his
commentary,
This commentary therefore serves the purpose of a manuscript of the Nirukta and supplies valuable information about the condition
of the text in
its
author's
time.
Durga
paris'ista as an integral part of the Nirukta, as in fact he is even unaware of its existence. Thus his commentary preserves the text of the Nirukta as current before the addition of the paris'ista.
w
derives great value from the fact that Durga displays critical judgment in the adoption of readings in the text, while
Further,
it
giving variants and adding critical notes on them. For example, in N. i. 2, he reads STJJITT^ but gives ^TT^ as a variant, adding
:
Again, in N.
a variant, adding
i.
12,
he reads
tfte^Mift
scorer tffti*?Rriv|f
iii.
Again,
T
in
N.
15, he
remarks
srfari *r
%&**
Again,
in
N.
:
iii.
21, he reads
rfe^Rf as a
variant, adding
Again, in N.
1
iv. 19,
RT^ as a variant,
adding
sr^rf^^^f MHI^^I^:
:
Again,
N.
N.
vi. 2,
he remarks
fr%
*TT
Again,
in
vi. 4,
3H3inq and
as variants.
Again, in N.
vi. 6,
he reads
I
adding
$ftop$r3r^%
w**
Again, in N.
vi.
21, he remarks:
5^^%:
sremCT^tri
Again, on N.
This shows
readings
vi. 33,
he remarks:
Nirukta, as
We
distinct periods.
(1)
D,
i.
e.
addition of the paris'istas and embodying the whole text of the Nirukta, represents the earliest period, i. e. about the thirteenth
century A. D.
(2) B, i. e. the manuscripts of the shorter recension, represents a period later than D, when the paris'istas were added, but not
was
still
prevalent.
still
(3) A, i. e. the manuscripts of the longer recension, represents later period when the paris'istas had been divided into
A collation of these
three distinct stages of interpolations in the Nirukta can be clearly For example, let us take a passage in N. i. 4. On traced. has been collating D, B, and A, we find that the reading of
expanded
in
B, and that of
in
A.
^rfefa
N.
i.
4.
Dreads:
arrarifaii^
B reads
iHN!(M3ft
rc%H n^f*"
WT
A reads
sr
^Mimifiv^i^^lcud
Another example
as follows:
by N.
ix. 2,
D reads
B reads
>(
:
arer
gr^iq;
<refar *rar% u ^ u
r4t
S^R^M:
te^r
3^Nr ^r%
wit
g^ ...... v^i%<^
'ift
^RT u
^ ^^f
U
*rr 'rt
film
A reads
g><
I
r^
S^T^T
"ift
^Rl
II
^l*<l<d ^T
4i<JHin:
I
W^
^HT
*T^l?r
U ^ U
It has been
the
manner the list of etymologies increases The following are some examples.
N.
i.
in
B
3
I
as compared with D.
4.
D reads:
B
reads
:
fgHiqlfoTO&HfEafr
^cr+imifar^i^'^q^foM^
f^r4t...
^C^IM::
$%$
tft^cf
T> reads
B
N.
i.
reads
7.
N.
ii.
22.
ts fa^r
*mV **&:
\
if?%TT ^%
%^^
N.
ii.
26.
D reads
B
reads:
N.
iii.
18.
D reads
B
reads
rer^:
^rr
wrf
N. N.
v.
4.
D reads
B
reads
wfi
v. 23.
D reads: ^^n
B
reads
:
oft
iV
ii
MS. C
is
agrees with
omitted.
vi.
3.
N.
Dreads:
reads:
N.
N.
vi.
8.
D reads
B
reads
%$t ^n?w<iMi
fjqr
^f^rMi
i
u ^ u u
^t
^i*ii<HTtt{i
^TT
II
vi. 24.
D reads A reads
D reads
B
reads
B omits it altogether.
N.
vi. 28.
:
srwrr
fa...
...
commentator of
Virgil.
traced.
Thus the stages of interpolation at different periods can be The principle of the ' best mauuscript is obviously inappli'
cable in this case, for none of the manuscripts can be called the best. All that is available is the best manuscript of each family, and the
best plan, under the circumstances, would three families side by side. Fortunately it
for the
be to place
is
all
the
so,
possible
to
do
successive
invariably the amplifications of the text of a shorter recension, and are thrust between sentences wherever the text could be so
enlarged
with impunity, as, for instance, in multiplying the of etymologies and attributing them all to Yaska. I number have, however, distinguished the evidence of Durga's commentary
from that of the manuscripts of the Nirukto, although Durga's commentary is very important for supplying such valuable evidence
for the
history
of the
text
of the Nirulcta,
it
speaking, be called a manuscript of the NiruJcta. of the shorter to the longer recension is shown
of square brackets,
by the use
which
contain
the
is
indicated
by
foot-notes.
An
analogous example
is
The
text of
Servius, commentator of Virgil, shows a similar threefold amplification ; the three stages of interpolations being pointed out by Thilo I think the text of the Nirukta reproduced from in his edition.
Durga represents
it is
possible to restore
it with the help of the present materials. I have collated thirtyseven manuscripts myself, and in addition have taken into account the evidence of fourteen manuscripts collated by Roth, eight by
the
editor
Ind.,
and
six
by Principal
Raghubar Dayal
the evidence of sixty five manuscripts is available for this edition. I doubt if any useful, hitherto unutilised ms. of the Nirukta
will
now
be forthcoming.
less settled.
The
text
may,
therefore, be regarded
as
more or
The present
text is in the
main
which I
constituted at Oxford, and which served as the basis of my English But as a result of the collation of Indian mss., translation.
this text
is
for the
translation.
line 3
example,
on page 35.
my
translation
may I may
although the difference is not considerable. This serve to show the existence of the differnce until such time as
be able to publish a revised edition of the translation based
final text.
on the
The text is followed by Appendix I. Parallel passages from the Sarhhitds, the Brdhmanas, the Prdtis'dkhyas, the Brhaddevatd, the Astddhydyl, the Mahdbhdsya, the Arthas'dstra of Kautalya
and other works of Vedic and Classical Sanskrit are compared with the text of the Nirukta. The Appendix I will be useful
history of the Nirukta. One could see at a glance the which Yaska is indebted to his predecessors and the It will also be influence, exercised by him, on his successors.
for
the
extent to
useful
in
enabling
one to estimate
the originality
of
Yaska's
contribution.
was formerly proposed to add Appendix II, containing the hitherto unknown and unpublished commentary of Mahes'vara on But as the text of the Nirukta is already very much the Nirukta. delayed and the addition of Appendix II would require considerIt
commentary
is
Commentators of Yaska.
Although, from an early period, Yaska's work has been recognized as one of the most important veddngas by the orthodox
tradition of literary
many
commentators.
that his speculations did not dominate the thought of succeeding On the contrary, he has been acknowledged to be generations. the pre-eminent authority on etymology. Hence, at first sight,
it
seems rather inexplicable that his work should have been commented upon by so few people. One reason of this paucity is that Yaska's work itself is a commentary and not an independent
hence
it is
it
treatise,
did
much
elucidation.
written in classical Sanskrit prose, and, notwithstandSecondly, ing its somewhat archaic 'and terse style, is easily intelligible to
the reader as compared, for instance, with the aphorisms of Panini consequently there was not much demand for further comment.
least,
are
known
to have elucidated
(1) Ugra is mentioned as a commentator on the Nirukta by 1 Aufrecht in his Catalogus Catalogorum. But no other information, about his personality, the character of his work, and the time when he lived, is available. No reference is made to him by any of the other writers in the same field.
ins.
in
the
entitled 'Ugra's
Library of the Asiatic Society of Bengal is It is, however, not commentary on the Nirukta
'.
the letter
Ugra's but Durga's commentary. In writing the name of Durga, was accidentally omitted by the scribe, i. e. Bhagvad-
This
at the
otherwise he
have committed such a blunder. This misspelt name of Durga appears as Ugra. I suppose it was this ins., which served as the
source of Aufrechts' information.
(2)
Another commentator
in his
Devarajayajvan
tt
|
^^TTmrr ^ WHWdl
J...
Vol.
i,
p.
297.
It
is
clear
that
commentary of Skandasvamin
Devaraja was well acquainted with .the on the NiruJcta, and utilised the
same in writing his own commentary on the Nighanfa.. No ms. of Skanda's commentary on i<he Nirukta, has yet come to light.
He
is
anterior to Devaraja.
Date of Devaraja.
(a)
Devaraja quotes Bhoja frequpqtly, see pp. 20, 21, 29, 85,
37,43,55,69,77,93,117, 130, 145, ftf, 173, 175, 181, 182, 183, 184, 187, 193, 197, 198 etc. of the first volume of the
Bib.Ind.
edition
of the Nirukta.
than Bhoja.
(6)
Devaraja quotes the Daiva, a work on grammar by This occurs in Deva:(sic.) gft: $nref*?r OTSWT &^t $ni^ ^r
%^
the Daiva
as
follows:^: 5^n7%
quotation the faulty reading of the passage, the quotation does not
the date of
(c)
is
almost identical.
The 136. OTTOT Sr^ ^T^i^% The difference may be attributed to the mss. But even accepting the identity of
I
lead to
any
Deva
is
is still
subject to controversy.
Devaraja
twice quotes
The passage
irf&ftsft
the following:
(sic.)
srft
I
syran^
I
5% wrf^s
^ q^*
$rr
I
(sic.)
%lild[c<i
HMn
is it
that of Sayanacarya and the Nor likely to occur in Sayana's anterior to Sayana as the latter quotes
is
ed., vol.
i,
pp. 2-4.
I. 7.
2.
3.
43.
95,
4.
5.
I. p. 43.
109.
Ngh.
I
II. 11.
Devaraja's comment on the word < the -following: Samas'ramfs edition of the commentary of Devaraja
i
is
Max Muller's ms. of Devaraja's capable of improvements. reads 3^rr for 3^r of Samas'rami. It is clear however commentary
is
posterior to Devaraja, who therefore could not have quoted from the Dhdtuvrtti of the former,
that Sayanaearya
is
in the
The above mentioned quotation of the Dhdtuvrtti also occurs Purusakdra, a commentary on the Daiva by Krsnalllddukaqfa qn*3mi>
\
muni, as follows:
on verse
very
snr sR$r
I
This comment
It
is
is
written
therefore
than the author of the Purusakdra. The lower limit of the Purusakdra can be easily fixed for Hemacandra is quoted three times
:
(1)
(2)
(3)
The upper
limit of
certainty for it is
(1) (2)
(3)
The second
follows:
^3T ^rf%
quotation
is
^4^
1.
Sayana's commentary on
RV.
I.
I.
62.
3.
Also, see,
Max
Muller's
2nd
edition,
IV,
CXXXIII.
230.
I. p.
2.
Trivandrum Sanskrit
Series No.
95.
4.
I. p. 22.
5. 6. 7. 8.
cit. I. 37.
cit, p.
III.
61.
Padamanjarl
in his
commentary
8 Haradatta, the author of the Padamanjarl is also mentioned Haradatta was the son of Padmakumara, a younger brother of
.
Agnikumara, and a pupil of Aparajita. The Padamanjarl is a commentary on the well-known Kds'ikd and later than the Mahdbhasyapradlpa of kaiyyata, who is mentioned by the author of the Sarvadars'anasamgraha. The Padamanjarl is assigned to c. 1100 A. D. by Prof. Belvalkar in his Systems of Sanskrit Grammar. Devaraja therefore must be later than the llth century A. D.
(e)
Devaraja
also
quotes Bharatasvamin:
#-C[|JIMJ
In his introductory remarks, Devaraja mentions a Bharatasvamin as a commentator of the Veda. The quotation shows that Bharatasvamin belonged to the Samaveda and must have therefore
written a
A ms.
.
of the commentary
The commentary of
Rama
of the Hosala
dynasty.
King Rama
reigned
is
at
1310
A. D.
The commentary
therefore to be assigned to the end of Devaraja is therefore later than the 13th
century. But as he is quoted by Sayanacarya, he is earlier than the middle of the 14th century A. D. He may therefore be
Kdtantrasutrapatha, the standard work of the Katantra School of grammar. This Durga is quoted by Hemacandra and is assigned
to the 8th century
1.
2.
A.
T
.
Ngh.
Op.
I.
14.
I.
147.
3.
4.
5. 6.
7.
The
and Technical
Grammar,
p, 87.
(3)
He seems
But the most important of all these commentators is Durga. to be later than Devarajayajvan who is familiar with the
then extant commentaries on the Vedas, the Nighantu, and the Nirukta, and who does not mention Durga in the long list of tha authorities used by him for the purpose of his own work. Although a conclusion based on the argument of silence is not cogent, yet in this particular case, it is justified to assume that Durga is not referred to because he was posterior to, or a contemporary of, Devaraja.
The
latter
Nighantu aud the Nirukta and could not have ignored the very important work of the former. Durga would also be later than Skandasvamin. Durga's commentary is published, and has superseded the works of his predecessors. His work is important for two reasons: (1) he is a later commentator, and therefore represents
a fuller development of the traditional interpretation of the Nirukta; (2) the very fact that it has survived at the cost of We shall therefore earlier commentaries indicates its importance.
in detail.
Date of Durga.
It has already been pointed out that in all probability Durga posterior to, or a contemporary of, Devarajayajvan, and therefore
is
later
than the beginning of the 14th century A. D. However, Durga's upper limit can be determined almost with certainty.
A manuscript
dated 1387
Professor
of his
commentary
The date is A. D. A. B. Keith. 2 The manuscript was copied at Bhrguketra in the reign of Maharana Durgasirhhavijaya. Thus he could not be later tHan 1387 A. D. It is not definitely known as to which particular site was represented by Bhrguksetra but probably
it is
As Durga wrote to be identified with the present Broach. his commentary in a hermitage near Jammu, a place not easily accessible in the absence of modern. means of communications,
the migration of
1. 2.
ii,
the ms. of
475.
his
commentary to Bhrguksetra
MS. Wilson
p. 108.
3.
See,
Vol.,
IX.
p. 16.
of half a century at least in order to account presupposes the lapse his fame as a commentator from the isolated for the spreading of It will riot be of Jammu to the plains of Bhrguksetra.
heights
far
therefore, to place A. D.
not speak of any predecessors by name nor does he leave any clue as to the sources of his own commentary. Unlike Devarajayajvan, he does not give the slightest informatioa about himself or the general state of the Nirukta during his time.
Durga does
That he wrote
his
commentary
1
This shows that the full name of the commentator was Durgasimha. The fact that he lived in a hermitage and was addressed as lhagavat indicates that he was .an ascetic and belonged to some
particular order of SannySsa.
31
the family of the Vasisthas. III. 53. 23, quoted by Yaska to illustrate the meaning of the word lodham, because the stanza implies hostility to Vasis. tha. He says:
'The stanza, in which this word (lodham) occurs is hostile And I am a descendant of Vasis. tha, belonging to to Vasistha. 8 the Kapisthala branch, hence I do not explain the stanza.'
I
it:
3*1
'There was formerly a royal sage named Sudas, a disciple of Vigvamitra. Somehow, he became an object of Vasistha's hatred.
Then, VisVamitra, in order to protect his disciple, reviled Vasistha with these stanzas. These are the imprecatory stanzas. The
Vasisthas do not pay any attention (lit. listen ) to them.' 4 This corroborates Yaska's statement that there are stanzas which contain
asseveration and imprecation only.
1.
5
2.
3.
^4.
ii,
4.
Sayana on BY.
p. 416. 5.
N.
vii.
3.
Durga's commentary is important for it repeats every word of Y&ska, thus the text of the Nirukta in toto could be reproduced from Durga's work alone. As none of the manuscripts collated by me is older than the fifteenth century, Durga supplies therefore
evidence of a very valuable character for the textual criticism of the Nirukta. The number of variants attributed by Durga to his
predecessors and his frequent remarks that the text is corrupt and that the right reading is to be discovered, all such cases I have pointed out in my notes, indicate that there has been no unbroken
tradition
Nirukta.
Further there seems to have been some sort of a revival of the study of the Nirukta in the neighbourhood of Jammu in Durga 's time, for it seems difficult to imagine that in an isolated place like
Jammu, Durga
love of writing a
commentary simply
for the
more reasonable to suppose commentary. that Durga accomplished this task in order to meet the demand for a good text, elucidation of obscure passages, and amplification of Yaska's arguments, a demand which a revival of the study of the Nirukta had called forth. The examination of the manuscript of Durga's commentary, mentioned above, leads one to the conclusion that Durga did not live to complete his work and that he himself wrote his commentary up to the end of the llth
chapter only. This is indicated by a comparison of colophons in the manuscript which, at the end of the 7th-12th chapters, numbered as 12-17 by Durga consecutively from the five chapters
of the Niyhantu, are as follows
(1)
(2)
:
At
f.
50
r. u
v. u
(3)
(4)
(5)
9th chap, on
10th chap, on
1 1th
f.
f.
86
v. u
112
132v.
u
chap, on
f.
A comparison of these five colophons shows that the first four do not contain any reference to Durga by name nor to his honorific titles, which fact implies that they were written by Durga himself,
llth chapter was added by some as an deary a and addresses him as disciple, who speaks of Durga could not have appropriated these titles himself bhagavat. Durga
while that at the
end of the
unless he
was very
vain".
Another point
in
favour of the
fifth
colophon being written by a person other than Durga is that while the first four colophons say that such and such a chapter has come to an end, the fifth remarks that such a pdda of that chapter has
The colophon at the end of the llth chapter is the and as such should have been placed Li the end of the 12th chapter, where no such description is found; the colophon This leads one to there, on f. 150 r., being n srs^srer **&*: "TT^:
come to an end.
final inscription
II
Durga
up
to the
end of the llth chapter, whose colophon was added by a disciple who also wrote the commentary on the 12th chapter, and faithfully
refrained himself from adding the name of Durga in the colophon at the end of the 12th chapter. MS. Mill 142, dated A. D. 1839,
Catalogues of Sanskrit Manuscripts in the 1 Bodleian Library by Keita, also preserves the final inscription at the end of the llth chapter, while on f. 123 v., at the end of the
in
and described
the
It is also to be 12th chapter it simply says n m^wa =3gr: qr^: the word adliydya only noticed that in this manuscript as well, is used in the earlier colophons while pdda makes its appearance
II
end of the llth and the 12th chapters. Another point of minor importance may also be adduced in this connection, i. e. the manuscripts have the following s'loka at the end of the
in those at the
12th chapter.
As Durga
will
is
shown
to be a hermit, to
ascribe these
verses to
him
be highly inappropriate.
Durga and
the paris'ista.
Both the published editions of Durga's commentary regard the commentary on the portions of the 13th chapter as an integral dated 1387 A. D., part of Durga's work. But the ms. Wilson 475,
and ms. Mill 142, dated 1839 A. D., do not contain the commentary on the 13th chapter. In both these manuscripts the commentary
1.
Vol.
ii,
p.
108..
is
completed at the end of the 12th chapter and the ms. Mill u smrgV I^T: 142, expressly says that the work is finished,
II
Moreover, the 13th chapter was not added to the Nirukta by Durga's time, as is proved by his remark in the introductory part of his commentary
:
is its (the Nighanfvfs ) amplified of twelve chapters whose first sentence iar commentary consisting "a list has been handed down by tradition".' Hence the commen-
'And
this (the
Nirukta)
tary on the 13th chapter was written at a later period and attributed to Durga by some disciple or follower of his.
Barbarasvamin is mentioned as an old commentator of the (4) Nirukta by Mahes'vara. Aufrecht is not aware of his existence. All the mss. of Mahes'vara's commentary, discovered up till now, have the reading Barbara, but I doubt the genuineness of this
reading.
I think Barbarasvamin stands for Skandasvamin. however a Varavara mentioned as a commentator of This information is contained in the following passage Oltd. This commenwas entitled Bdldbodhinl as well as Gltdrthasamgrahadipikd. tary
There
is
1370.
edition, 1906.
is
Mahes'vara, a ms/ of whose commentary I discovered at the Government Library of Sanskrit MSS. at Madras. complete Palm leaf ms. of Mahes'vara's
Another commentator
in Malyalam characters exists in the commentary, Lalchand Library, attached to the D. A. V. College, Lahore. The Baroda Central Library too contains a fragment of the commentary. This fragment comes up to the end of the 1st chapter of the Nirukta only. I have collated all the three mss. for my
written
MahesVara is unknown to Aufrecht, as his name is not mentioned as a commentator of the Nirukta in the Catalogus Catcdogorum. He, however, appears to be later than Durga. An examination of Mahes'vara's commentary shows that the explanation
is
later stage of
text.
It represents a still traditional interpretation of the development internal evidence indicates a date posterior to that of
that of Durga.
in the
Durga.
Besides,
Durga
fo^sr
is
mentioned by name.
The passage
i
is
the following:
*rsr
<rariT3T
for
Mahes'vara
is
certainly later
in the
Baroda ms
(Mr * urn*
^^
*prm%
11
JTOT
^vrTOt *
<*
wgr
H ^ u
These two stanzas are not found in the Madras and the Lahore mss. They seem to be spurious. Had they been genuine, Mahes'vara could not be assigned to a period earlier than the
15th century D. On other grounds too, Mahes'vara could have lived before the 15th or the 16th century. He calls hardly
Durga. a Purvatikdkdra,
could
i.
e.
'an
ancient
hardly have called Durga 'an separated from the latter by several centuries. To call Tennyson an ancient poet, at present, would be atrocious although Shakespeare
The idea that a person is ancient, is associated with the lapse of a few centuries. It will generally not, in opinion, be far from truth to assign Mahes'vara to the
may
be so described.
my
16th century A. D.
ew
of University Instruction etc. etc. for many valuable suggestions. He has been kind enough to include the present volume in the Panjab University Oriental Series. I have also to thank my
friend P.
of the Research
for
drawing
my
attention to the Balakrldd, the commentary of VisVarupacarya, who attributes a hitherto untraced quotation of the Nirukta
(p. 61. line 18.) to the S'ruti of the Bhallavis and for partly thanks are also due correcting the proofs of several chapters.
My
to the
When
labour
adequate notion of the time and labour spent in producing the The word to word collation of thirty seven mss. present volume.
can be appreciated by such persons only as have done some critical Apart from mechanical labour, it will not be editing themselves.
generally realised how much hard thinking is often necessary for Several sentences are the proper punctuation of the text.
unintelligible simply for
A judicious
employment of a comma or a full stop removes the difficulty and makes the sense quite clear. To put a comma or full stop may look But it is not so. It often means like a trivial matter in itself.
very hard thinking. Division of several knotty sentences, e. g. lines 1-2 on p. 28 has cost me hours of concentrated thought. But
I do not grudge the time and labour.
necessary.
edition has
I would do
it
over again,
if
And my
ample reward
will be to
to a small
extent.
The
edition.
work
is
embodied
is
in this
It
is
yet
far
from
It
perfect.
is
No
one
more conscious
capable of further improvements. All genuine criticism will, therefore, be most welcome. But there are undoubtedly critics, whose vocation is to find faults only.
its
of
They must
live
and be true to
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3.
i. e.
^,
^
I
and
gjf
W.
are
2.
shortened in
I
jfaft
^>j:
and
fn ia the Ms.
^.
;
Y.
etc.
:
I
Roth
it is
attributes
BK.
2.
to
Devaraja
not found
ft].
3.
:
I
BK
ing in
two
of his Mss.
2.
S3
IV.
im* X;
p. 6
)
See
M
innft
]
under (7.2).
Y.
p
I
*?T3:
I
q
1
sfa:
fetf
fi^rfift
n ^ n
I
*Rt
a:
sref:
Sft:
yn
? o
] n
WT
^Rcft
I
*:
*
1
wm: BK 2. ^ rfr: ^i ^ ev 5:
1.
-
r:
'
is
lo given
;
ia
a l fio given
by
Devaraja as a
different
reading
BK
2.
r:
X, BK,
2.
V.
.
BK
:
2.
ft] Y.
,.
:M2,M3, Wl,
3;
2,
W3;
V.
arsr:
M.
*m:
BK
3;
*T.
^;
BK
3,
2;
sfT^.
2.
M W
3,
2,
W
2.
2,
1.
BK
2,
2,
W W W 3;
1,
2,
IT;
BK
BK
2.
M.
ftPr:<M2
IT,
M3 Wl, W
f
2,
W3;
2.
4, S,
3,
1,
4,
2.
1,
2,
im:
3,
2, 2.
3,
W W
1, 1,
2,
W 3;
JT^BK
2.
JWf^M
2,
M 3, W
W W3
2,
BK
2.
d:
k*\
ia
sn:
i
^ wtft ]
I
II
3$:
-fllfrl
sjrfir^H^
ls
?g;fa[
irSr
:
I I
1.
lloth gives
jff as the reading or but it is sot found in Devaraja^ the published text of his com-
W2,
3,
Dev.
srq-f
is
also
BK
2,
given
is
by
Devaraja
as
different
reading.
*.
reading.
TO:
**'.
M
'
2,
'
M
'Yy'
3,
W
.
1,
W
n
2,
W3
.-.
he also gives
CT
ttS
another reading.
.,
i-,
-.,;
'
.-.,;:;-
ti
iff
'
jg.
jy-Tj.
\
Ay
"W^
9
3.
:
BK
M2,
9
2.
BK
r :
2,
M
2,
2,
M! 3
?T.J ?f55^r;
W^
TTW
Y.
:
W
M
2,
3, 3.
1,
W 2; ^
'f
jj;
BK
2,
Devaj&ja
gives
SJtt*
as another reading.
BK
2,
2,
M
3
5
3,
W W
i,
1,
**'
^
is
1,
2,
'id. jr?f:
j's.
^ITTP Dev.
&
;K7Tftfb
fc
2,
W3; ^.ir.^^,BK2.
^.
T:
W W W
2,
3,
BK
1,
2.
.^l..H9:.BE2.
2.
.
?n^:
2}
9
3,
W W 3;
2,
;;
**r
2,
3,
i,
T^TC
3,
n;
.andn.
i^
1,
2,
3,
W
\
1,
BK
2,
2,
M 3,
W W W
1, 2,
3,
3,
given
by
Dcvariaja
as
another
reading.
;^ifW;-^-;2,
Tf^ M 3, BK
2,
2, 2.
M
3,
1,
2,
U.
3, BK 2. W^: M2,M3,
3,
W
1,
I,
2,
W W
2,
3,
i.*M
BK2.
M
2.
Wl, W2,W3,
^H^:
authority of ^TVTW,
I
He
does
^t
says that
Skaucia
Svanii
not
state
the words
"
BK
is
2.
omitted by
2,
3,
2.
:
Wl, W2,
W3,TT.
2,
M
is
3,
1,
2,
M
M
;
2,
M
2..
3,
W
:
1,
2,
3, jj.
:
BK
2,
BK 2 ^9T:
added
3,
after
1,
2,
W W W
2,
mfc by
BK 2,
W W M W ^^ given
3,
;
1,
3,
is
3, fr,
ina^:
to
TO
M:
I
l-apff
I
**ft
aft:
qfcr:
mi
iuvlfli
[
2(^K4
II
^
BK
II
Y.
2.
Y.
BK
:
Skanda SvamI
2.
and <.
Ti
as
Devaraja
gives
Omitted by X.
2,
;
a different reading;
as
and
?fs^3
reading
of
3,
Madhava.
BK
BK
2,
M
2,
.. 5TO^T M W 3, BK 2
is
3,
W
'^r';
1,
W
as
2,
55Rm
55RRilr
a
given
by
Devaraja
s?rW:
2.
2,
M W W W
3,
1,
different reading.
3,
.
tfr?r*
is
3?^^
Deva. and
gp.
2,
M 3, W W 2, W
1,
by Devaraja.
3,
BK2.
is
omitted by X.
ft.
fffi:
^frttft
M M
l,
4,
l,
2,
II
^3:
] n
3T
^ n
2,
M3,Wl,W2,W3;ji.
He
to
and
f:
is
given by Deraraja, as a
attributes
is
also
as a
different
different reading.
Madhava
X
r.
2,
3,
W W
1,
2,
3,
BK
2.
M
^,
2,
M
2.
2,
3,
1,
W W3
2,
BK
3,
1,
W W
2,
.^jjj:
3,
W
Vi.
4
3.
BK
2,
2,
3,
W W
1,
2,
BK
2;
it is
placed after
by
BK
2.
Devaraja.
2,
3,
1,
W W
2,
3,
.H.
]
?
^J
%fT:
1.
^5^rr:
1,
ru:
rr:
2,
M3 M
W W W
-2,
BK 2, M
3,
2,
3,
3,
BK
3.
2.
W3 ;lpt:^.
2,
W W
1,
2,
^.
^n:
1,
:
is
W W 2 and W
M 2, M
3,
omitted by
M
1,
3,
IV
wS: M
?T.
M
is
3,
W W W
1, 2,
3,
9T*r^ar:
given by Devaraja,
W W W
2,
:
as
3;
another
yd
1- ?t%r:
>*
is
added after
g-fcf:
by
x
]
Y.
^
vj.
?TTf
M2,M3,
W1;M
1,
4.
is
^f^r.
M
i3
3.
W W W
1,
omitted by
3.
2,
3,
2,
g^en by
a-
Ddvaraja, as
*
;g$^rT:
and
^^r;
added
are give a by
1.
si^3T-%
is
after
&&ffa
2,
:5,
BK
-
2,
Khy
'JT'.
I
^ylfrf
Devaraja
as
1.
Dev,
1^.
and
at
I
gw*:
$
ii
1
ll
3pi1
fob
I
<r4:
M:
I
|<r:
1
^*<
%ft:
I
^
i
sat
&b
I
H^
I
;pj:
I
^[^r^
ll
va
11
ll
<:
ll
^H:
sri*
^:
wf:
Yrg
11.
is
added af tcr
M
S?4:
qj.
2,
3,
BK
2.
^;
M.3,
is
omitted
by
2,
is
^.
3,
^ BK
2.
omitted
:
is
V.
^R^M2,M3,W1, W2,W3,
Omitted by 2, AV3. <n3T: is added after
^M
5T3T:
^nr:
^r. 2,
3,
BK
2.
^.
3,
W W
1,
2.
2,
^.
gfnr:
by
2,
>E3,W1,W2,W3,BK2.
.
SRT:
is
omitted
2,
W W W
1,
by
2,
3,
3.
spy:
is given by Devaraja, as another reading, on the authority of Skanda SvamI ; y&: is omitted
fwfif
I
BK
2.
I
I
by M
2,
3,
W W
1,
2,
Wf fa ^H^T WTr:
Y.
BK
2.
3,
BK2.
4.
Devaraja
: f:
reads
^q-;
and
;
gives
as
another anotiier
3,
2,
reacting reading
1,
2,
W^
3
BK2.
%* X BK
>
BK
2.
AV1,W2,AV3.
\\
wfih:
mi
:
vrer
It
?o
(I
?n
i
toft
Sfir
ii
n
X,
BK 2. BK 2.
T.
i fc;
^. and Devaraja
V.
X;
OT is
added
1,
after
2,
3,
W W W
2, 3,
q^: by
3; JT.
2,
is is
^ M M W W
1,
by X, BK2.
2,
3. omitted by omitted by X.
3,
BK2.
1,
^;for:
W
M
2, BK
2,
W M
3,
^f;, which
2,
.
doubted by Deva-
raja.
M3.
11.
EnruM 2, 3, BK 2 Devaraja
;
w w w
i,
TC
2,
3,
1,
2,
3.
2,
3,
BK?
%3fa
I
*nfi
sr4ft
ftefrft
JR^
ssiflf
*nft
ariflr
ftUft
fonft
?T
an
tfr
5fi{f|
ank
n
is
1.
repeated by
is
1.
^f
M
T.
L
C.
other reading.
D
by
F.
Roth.
before
p^ced
after as well as
1.
$5%
a,
*!*%
T. C. D. F.
Skanda Bvami.
is
give by
Devaraja, as
is
another reading:
also giren
wft
l
*?!%
I
anfif
i
vraft
i
*3ifir
fWtft
^rfir
farft
%ftft
%ftft
?fr
IHT
aft
i
'Fft'i^
aift
I
a^ftI
g*ft
qft
lift
iftft
3HR[
1
nft
f^nnft
331%
:
ii
iRffiT
2;
OT% W
I
1.
:
1o. 11.
5*qfa
Bhad.
KM.
^TTf^TtS
V.
Itotli
3,
&
JDiiuu.
L>,
5KiTT%
W
BK
1,
M
M
M,
3,
BK
2,
Iloth
& Bhad.
Roth & Bhad.
I
*J.
is
omitted by
2.
Roth
Bhad
I
Bhad.
2.
5S
P^ sn^
I
^
I
T:
I
srf^
:
I
2I3:
I
arm:
3 SITS sHra
I
sn
ii
ii
|^t
:
553:
ift
'S'
2n:
I
^: g:
I
I
~"
1
I
^>f
I
^f?^
I
5^?^
I
*ri?
55^
I
Sin^T
IHI^T
3T3fHT^Hf
^ft%
r:
M
4).
2,
3,
VV
1,
W W
2,
_
3,
TVI/"
**^w
X,
BK
2.
\. V.
3*3
BK 2.
2,
afr^M
V,
3,
W W
1,
2,
3,
n. W.
;
BK
2.
i.
:
is
omitted by
2,
3,
RK
.
'
mM
W
2,
M
1,
3,
W W W
1,
L>,
3,
X;
BK
2.
W sng^ W
2;
2,
3, x,iv 2, 3.
2,
^^. is
W W
2,
omitted by .M
3,
1,
2,
3,
1,
2.
r:
M
2. 2, 2.
M3 W
3,
1,
^.
sv..
^% M
^T%
3,
BK
c
.
M
!
W W
1,
-
W
"W
and
2,
|
^3$,
M M 3, W
2,
1,
W
M
2,
W W
3.
3,
BK
^ /iva
<J33TFf;
BK2.
2,
i
3,
1,
^.
^\.
'
is
W3.
BK<2.
W W
2,
omitted by
3,
M
2.
2,
3,
1,
BK
1,
5PW
is
2,
M W
3,
added before
W W
2,
3,
BK 2.
?irg%
^ W
i
*nf
II
^ifeR^R^THT^ ]
i
?V9
II
^ft
3fn*r*r:
smfc
Sra!
aqqprt
IT%
^
i
sqiforoior: n ?<s n
rtfir
^fftr
!
frf%
i
^
i
^ifo
i
s<pnf<t
i
%?4^[
i
ftcfanj
I
sr^Tf^
i
firife:
snfil^
fanffl
^^rf^
1u
55rri^
!
^9rff
^R^ft^:
f^^^
n
'ft4tRI
^rftfit
ft
I
II
^
^T%
II
5MTVW
2,
,
ft
fV^V 1,
&
r:
M
2.
3,
W W W
2,
1,
3,
W W
2,
f^T% M 3, BK 2.
I
2,
3,
W
I
1,
BK
M2,M3,W
*T,
W2, W3,
"RTT ^ *& 9
2,
V.
M W arc: M
3,
1,
2,
W
M
m% ft w w BK2. omitted by M M W W W BK
M 2, M 3,
2,
2)
2,
3,
3,
1,
2,
3,
2.
3,
BK
1.
3,
2.
ia
2.
2.
M W
^T^T
J
1,
W W
2,
1,
3,
BK
$. is
vs.
omitted by X.
R
] y-
BK
srsjf^f
3,
2C
added after
3,
2,
2,
W W W
2.
by
BK 2.
X,
BK
3,
TOft.
W W
1,
BK
2; srsfft M
2,
W
2
W
3,
IT;
M
2.
2,
M 3, W
1,
2,
3,
BK
?r: Devaraja.
:
2.
2,
3,
W W W
1,
BK
2.
2,
3,
BK
X;
sp:
3
r?r
ii
^sqpj
sn^pqsJfSft
srfr^f:
11
11
n
r:
I
^R
l
<%^:
HT?:
fgi
^:
.
u ^ n
?T,
BK
2.
lo. ft
BK
is
2;
9..
omitted by X.
^.
T%:
^9v.
is
given as a Variant by
^ ^^.
BK
2,
ff:
1
^ f^.
2;
^.
after
3,
a dded
v.
^^
f^ by W ^^. M 2, M
EK^
M
3,
1,
W w w
2.
i,
W3
fa^
jj.
by and
2,
3;
not ex,
^M
^d
by
M
BK
2.
w IW2W 3
M
2,
Roth.
I
BK
2.
omifc
M W
3,
1,
W2.W3.
x. ]
3PR[:
I
?pr:
Inf^r:
nflr:
%:
n 3 n
*
I I
II
II
^r
\
AV
1.
^.
\.
.
BK 2. i&: BK 2. ?%: X; BK 2.
*f: X,
m.
^M
BK
2.
is
2,
M
2,
3,
W
3,
1,
W
1,
2,
3,
W W W
2,
3;
M M W W W BK
2,
rf^:
r^: come
3,
1,
after
2,
3%^
3,
in
2.
added after
1S
3T^ w B K
BK 2.
:
I
omitted by
2,
3.
AV
2,
^Tf^r:
3,
M
2.
2,
3,
AY
1,
BK
^
n. sr# X,
BK 2
X:
2,X.
11. 3T3T3:
BK
2;
X,
H2,
M
3,
3,
W
1,
1,
AY
2,
W
X:
3,
BK
2.
Srefa
2,
AV
2,
AV
.'!,
BK
It. ipfr:
2.
Ml.
^5f
is
omitted by X.
?fir:
^:
k&
guffi:
and:
%:
BK2.
M
ia
2,
3,
W W W
1,
2,
BK
3;
2,
and
S'iva,
Sama.
?jf
BK
1,
2,
X.
omitted by
3
;
w^gf^
is
W W W
2,
M
2.
1,
2,
W
3, 3,
1,
W
M
omitted by
2,
M
2
1,
2,
;
3,
BK
M 3^:
3,
BK
S'iva,
Sama.
2,
5Ti*n*M
2,
3,
W W W
2,
srfSm:
M W
3,
I
W W
2,
BK
3,
2,
BK
Y.
2.
ai^f^rf^:
1,
gfij:
is
3,
W W W
1,
added after
2,
gtj:
3,
by
2.
2,
BK
C
3,
W W W M W ^^ W
2,
r:
snjcrer:
3,
M
2.
2,
3,
BK
2,
3,
AV 3;
2,
1.
...o^
3, 4,
1,
t^ M
S,
1,
X;
4,
1,
C
2,
2,
W4; 5^: M
W2, W3;BK2.
omitted by
X;BK
2.
Y.
n ?o n
i
ft
41
i:
?R
n ??
si
II
II
n ?^
I!
ft?
l
iprra
7
I
II
?tf
II
list
of words from
onward
the following:
x,
BK
^T
2.
^
^s'fw
2.
W W W3
1,
^T
T$r&
;
2,
3,
.
X;BK2.
qorerflr.x
;
23%
1,
2,
BK
2.
BK
V. is
omitted by X.
omitted by
3,
TTRff M
Roth.
2,
M 3, W
I
W W
2, 1,
3,
is
1,
W W W
2,
:
l
2,
3,
BK
3,
BK
"
TT^rfft
2.
2.
M
2.
2,
M
rfaT
1,
W
2,
omitted by
2.
W
:?,
W
W
2,
3,
BK
I
\V
3,
BK
X;
W W
2,
:
3,
?^T% M BK 2.
J
3,
1,
3. 2.
n. C. D. F.
BK
?vs>.
M2,
M3
W W W
1,
2,
3.
fob
:
i
fol:
I
*frb
*RTF
I
l^r:
t^rn
I
*4:
i
ft:
frn
M:
n ?K n
I
$re:
^:
?TR[:
55?:
'ft:
n ?^ n
1
Roth
IT.
BK
^3:
BK
M
*T.
1.
^M BK2.
:
2,
3,
W W W
1,
2,
3,
.
C. D. F.
Words within
brackets aro
the
Bib. Ind.
W W W
1,
is-
omitted
2, 3,
by
2,
3.
1. ^r:
omitted by
:
X,
: I
BK 2. BK 2.
I
M3,
W ],W
^T?fV
arecnr:
2,
f^^:
2,
W3, BK2.
Wl, W2.W3;
%fTO X, BK
2. 2,
M 1; RKW BK
X;
II
?<
II
ft$f|
frfrfe
%fNr
n
i^r
3
^R
I
n:
R? n
n
I
n
I
i:
p: ^R:
I
w:
grpt
II
33
II
5P.
and Devaraja.
is
r:
is
by
M
2.
2,
placed
3,
after
1,
W W
1,
2,
omitted by
2,
BK
2,
M
3.
2,
3,
3,
^5T
is
omitted by X,
BK
X;
.
omitted by X.
^sr:
crsr:
V.
^T.
M 1; M
i.
^ffcr
2,
3,
M2, M3,
1
;
W W
2,
3;
BK
by
^
M
2.
1,
after
2,
WS^fr* W2.
BK2.
W W
1,
^j
3,
M
2.
I
^&:
2,
ia
3,
placed
M
I
1,
BK
:
q^f M BK2.
2,
3,
W W W
1,
2,
omitted by X.
2f
snre:
2,
3,
^
2,
3,
2.
3,
1,
2,
is
3,
1,
2,
3,
BK2.
BK
2,
2.
^T^ M
3,
3.
1,
2,
3.
2,
3,
2.
2.
for
ftwrf
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I
ftd
I
ft? kr:
qg: 1$
ps*3p?:
]
it
3T9W:
jfit
ft
it
Ir:
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it
ii
II
^V9
II
^
^
ii
ra:
g:
\
^
\
^
2,
11
M
I
31
3,
W
I
1,
W W
2,
I I
3,
BK2.
8:3:
2,
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3,
W W W
1, 2,
?J^^T
ft^T ftfT
3,
BK
2.
Y.
V. *ra:
<1.
BK 2. BK 2.
2,
BK
2.
t^
is
omitted by X.
BK2.
?. ]
*nWh
i
yaAft
ip*
I
?4ft
i
f^ft
t
arffcft
jfir
iu<> n
ffrf
1,
:
4,
1,
il,
3,
3,
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summary
Jfft^T
f f?i
1.
*re.
2,
3,
W W W
1,
2,
3.
"?
^>3{ft is
added
1,
2,
3,
W W W
2,
after
^t^^fy by
3, 2,
BK 2.
is
1,
W W
2,
omitted by
3,
M
2.
3,
BK
,.
M
Ms.
3,
W
has
W
tf
1,
2,
W
2,
IW?hM2,
3;
r:
M
X
2,
3,
W
2
'
1,
W2,
3,
BK
n*
2.
BK
2.
IT
jt^|r,
lftl I*ft
2,
'
3,
W W W
TV
-
etc.
3. -
^
^
&
Y BK
>
oth
lva an
*^ ie
feama
^
"
-
f he
^ 3Sl
^ ot ^
authority recensions
^.
Los been discarded for this particular word because Yaska, & much
Jf.
ar^wsr
fsrtfft
pi:
jfTfor:
anip:
rg:
f*r4:
finr
d%
?
r:
!
[IcSfofftft: ^rft] n
l
li
wng:
airft?r:
wijt SFT:
^g
\V
is 2,
[
I
II
II
M
3.
3.
W
:
omitted by
3,
2,
3,
1,
BK
2.
2.
BK
a variant given
2.
by yaska.
BK
W
<:.
1.
:
M M
is
2, 3,
W W
1,
W
1,
2,
BK
2.
3.
2.
stT^T W
I:
omitted by Roth.
2,
3.
M W
3,
W W
2,
^ W W
:
is
omitted by
3,
2,
3,
BK
1,
3,
2.
1,
2,
BK
W ^q^ BK
1
;
2.
2.
3.
s.
2,
3,
1,
W W 3;
2,
v. 3.]
3jntrrrt
ftfefc
$r&:
lori^
^rarp:
iwr&nsrf
f|?Tift
l
?if
sforel
I
*$
3ml
i
<n4:
grot:
l
sn*fer:
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i
5^ pi^n
l I l
fTT s
^31^15:
i
tak:
i
fi^i^f ^r:
l I
aT^rq;
sr^fT
I
|f|^
I
Mrf
I
w^:
ft^ri^:
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p;^:
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i I
3
l
3f4
f?^T
^
snrk
i^:
>.
^
i
tg
!
%TT:
J
iit
i
v
i
^1
i I
iHt4
l
32
^Nfir
anfo:
I
^I^J
^t
M
"
BK
.
The third
after
2,
section comes to
in
2,
an end
1.
W
.
1.
.
W W nfeir: w
^ro^R:
3.
3,
1,
i.
omitted by
&
S.
STJT:
BK
2,
2,
3,
W W3
2,
3^
:
BK
2.
BK
2.
2.
BK
is
1,
omitted by
3,
2,
3,
W W W
2,
BK
2.
at
n | n
ffrf
M M
1,
4,
1,
2,
3,
4,
S,
W4
summnary'.
ffa
<r?rft] n
:
I
pr:
!
ttaki
f|
II
?re
3
I
II
gift:
I
ff^t:
I
H
I
^
1
W
I
5'^:
p^r:
l
ftg:
i
?T
^M
2,
sr^i
1.
is
added before
omitted by
3,
?^it?T:
T.
Wl, W2,
etc, M WVBK2,
2,
3,
W W W
1,
is
3,
2,
BK
^r: ^. ^.
:
BK
II
2.
2.
H ^
M
4,
2,
M
1,
3,
W
C
1,
W2, WSj
v.
SRRRT:
Y.
S,
M
I
1,
2,
4,
4.
C3,S.
Sama.
Roth. Bhad;
sssjsre
gsr
r.K
2.
M
II
2,
tf
3,
1,
II
W W 3 have
2,
3, II
i
IT.
^.
i
^qisft
a.
2,
3.
n instead of
Wt M
Jrwfaflpft
ft
u 3 u
:
I
5:
:
I
<rc:
:
I
5? 3'
I
5*K
I
?r:
i?r:
p^:
f^:
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3[T:
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I
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l
f^H::
^rf^t
I
^wt
^ft
I
l
H^ft
I I
1: ^
I
i l
i!
.11
srrai
I
whfrr:
srs^:
1
I^
|
f|H
l%*f
jfrfir
I
aiPitl
Slt
1%:
NT:
^
I
F?!
I
^^ft
^
I
%^
I I
src$:
*faf
^:
I
m
M M
1,
vsk:
4,
f frr C 1, C
^^
2,
II
II
q^r^s^rra:
3,
4,
S,
summary'.
f frr
w w M M W W f^TT^^^r W
M
2,
3,
l,
2,
BK2.
3,
BK
2.
BK
2,
2.
2,
3,
1,
W3, BK
*
9
II
2.
[-] is
II
omitted by X,
BK 2
2.
|U
II
X.
Y.
3**5TT
II
IH
is
II
X BK
j
^^T
Y.
3?^
:
II
Y.
:
is
^3:
;
I>ev.
W
Both was rather hasty
in
1.
Thej
word
i
^^|^|(^|:
means
of.
'a list,'
other.
or
viii.
a traditional
:
list';
VPB.
doing BO and later on he rectified this mistake. All the Mss. that
I
n*
TP
LI. i.
I.
$
6:
f*T
BK
-
1.
BK1
Durga:
.
cf.
BPll.
f rHi
12. 5:691)
cf.
cf.
also flrnc3TCfr
Int.
on TPB.
i.
1.
APR.
lr
{.
Sa.yai.ia,
toRV.p.21:
V?B.
ft-
8.
52
i *
MUwM* Wf^^^t^H*
KAS.'
II.
\J
llio
following way:
TMbh.
DS.
l\
p.
HO?
<tior
66t.
iwiiopted
si
on
This
nglo
Ms. unsupported
by any
strict
VPR.
8.
54-55
II
Say ana,
Int.
to
RV.
p.
21:
BD.
KAS'.
ii.
121
72
of.
Dionysius of
HalicarnasCh. Hi,
JPM
2. 1. 1
"Composition
certain arrangement of
SDS
cf.
p 144;
.,
Jowett
:
who regarded
Their
or
is
it
of each
number
article
'
to four,
separating the
Poetics 20.
p. 57:
is
1456
cf.
Aristotle,
as a
By water* s
'Diction
viewed
the
(
whole
made up
A verb
ficance
is
icle,
the conjunction, the artthe noun, the veil/, the case, and the speech.
syllable,
of.
saund involving the idea c>f time, with parts which have no signiby
tlie
themselves
in
it.
Whereas
wo* u
"'man' or 'white'
does not imply when, 'wal ks f and iias walked' involve in addition
k
we
.
BK
The
1st
1.
A.O.N.
Vol. 7, p. 51)1;
section eonfos
to
an onl
omitted by G,
ar
ITT
1. f^T?T is
omitted in
gives
rr
BK.
as a variant.
of.
BD.
8.
ii.
122.
cf.
^.
Durga
nn*%
VP.
p.
G.
RP.
i.
12. 6:
702;
28.
ii.
54-55; KAS'.
II. 10:
BK.
A.
72;
p.
PMbh.
3G5.
3.
l..p.
256;
1. 1.
.cf.
RP.
12. 5: 707.
ii.
cf.
:.
BD.
91.
second
section
section in
3TT 3TT
BK.
inBK.
'*.
BK.
^ft
p.
i.
is
omitted in BK.
ii.
ftOmfWfftft
i.
1,
2,
C
i.
3,
6.
lo. cf.
BD.
258.
121; PMbh.
3.
1.
cf.
SRY.
I.
124. 11. p.
560:
13. snarrcro
BK.
cf.
SUV.
I.
123.
7. p.
i.
55D
ft
)*.
s
\
s. 3
ift
sfflT ti<5
ft
The sentence
omitted by Durga.
is
11. cf.
SUV.
I. 8.
5; 124.
4,
BK.
I.
1^.
Omitted in BK,
3,
M R R
i,
4,
6,
W W W
1, 2,
4,
5,
Kn,
M
3.
cf.
8RV.
124. 12. p.
i.
566:
and Durga.
1^. of.
PMbh.
i.
1. 3. p.
38:
V. cf.
BD.
ii.
YP.
8. 55,
31.
omitted by Durga.
I.
1. ^reraftfa
VRf?cf
is
omitted by
cf .
SRV.
169.
3.
p.
i.
737
2,
G,
S.
cf.
BD.
ii.
1)1:
2; 106.3.
.
Quoted by SRV.
i.
I.
129,
10.
p.
588.
Bt>.
92.
.
t^K-li: BK.
RV. X.
BY,
86.
1.
.
VITI.
2.
12.
omitted by Durga.
H. ]
11
M M
i,
3,
BK.
I.
0.
i.
RV- VIII.
is
G2. 11.
The
ar
of
Quoted by SR.V.
i
SI. 3. p.
403
elided
Mss. of
: t
section of
BK.
3.
accented in the Mss. but as I have separated ifc from the Vedic quotation, I leave it unaccented.
first i of iti is
V
.
HV.
ted
VI. 21.
3.
The passage
by SHY.
1.
^.
i.
I.
48. 1C. p.
i.
24G.
p.
i.
201.
BD.
i.
5G
snTT^?%7 5?cTTS
etc.
^.
srrarW
Durga.
^i^f^T
omitted
RV. X.
119.9.
by
t.
TS. 1. 7. T: 2; Krf. 13. 14. Hero ends tlie 3rd &octioii of the 2nd
pfidain BK-.
firf^TJT^T^f^ 'M
l
i3
omitted by Durga.
i. !.
3,
C G,
2,
BIC.
BK.
.
:.
^^ M
5
o
r>,
is
omitted
2,
l>y
Roth.
1,
3,
\V
04.
%W W M
I,
2,
i,
BK.
UK.
im
^srr
I
54U'flhftw<|?r
m ^fffi^r
*
i
1.
BV. IV.
IIV.
I.
51.1.
RV.
I.
170,
1.
3.
62. G.
is
\,
quoted
of.
is
170,
l.p.
i.
739;
BD.
V.
iv.
48-50.
BK, C
C,
W W ^
1,
4,
5,
K^, M
3,
omitted by
3,
M R
i,
4,
2,
and Durga.
the
Here ends the 4th see. of the 2nd puda. BK. of. 13D. IV. CO-51.
Dtttlsec. of
2nd
BK.
vs.]
*n
TFf:
I
f^g-^ir
I
^ %^%
*r*ft vrlr^:
TT
I
^T.^T: ^rMIWTcnil
ftrt
fir
tffas:
f
11
?r
11
I.
V.
cf.
II. 11.
21
10. 21. p.
iii.
T
290
2,
C
6,
6,
M
3,
SUV. VIII.
U
:
2,
5,
1,
M
3.
4,
1,
T ^TT if SfftT
etc.
The passage
^t(V-..^T
SRV. X.
1.
C
(.
10. 2. p.
ii.
.").
cf,
PMbli. VI,
I.
l.p. 16:
1.
$
1. p. i.
^ta^m
L'Si
V.
.
:
cf
8HV.
57.
AV.
VS.
4. 1.
1;
5. 6.
1;
8V.
1.
321;
13. 3.
cf.
SUV.
also
VI.
;iO.
*J.
p. ii:
770:
cf.
SRV. IX.
.>.
4.
l.Mi,
p.
iii.
.
C
J.
1,
BK.
p.
i.
cf.
Hll\r
I.
113.
498:
7'J'J:
soc.
of
tho
is
omitted by Durga.
*TRT%
et
^
M
i
I
t
T
ft
f*mm
rt Tcrr^r
tor
:
i
gr^f>r
sT?Tf
^4f^?r:
TO iftf^oi^f
:
i
sr^rt
??%
^T^TPTJ ]
3T%
^HJ:
1.
KV.X.
cf.
71. 11.
71.
11. p.
cf.
BD.
ii.
114.
cf.
^.
SRV. X.
IV. 223:
. .
11 V.
X. 71. 5;
N.
N.
1.
1.
20.
10.
UV. X.
UV. X.
71, 4; cf.
\. cf.
V.
KB. 23. 2;cf. AD. 5.7. 3. The passage ?T^^V...^% is quoted .y SRV. I. 102. 5, G85. p.
i.
71. 7.
Omitted by UK,
C
C,
4,
5,
Kn,
Vlfil*:C2, CO,
It 2, ^.
n
U
5, S,
:*,
W
W
1,
M4,
11 1,
M
cf.
3,
Mi,
11 4, S.
W
p.
1,
2,
3.
qftf*C2, CO,
It 2,
&',
M
3,
W 3 and
Ml,
111,
1. p. ii.
1,
S,
3,
SUV. X.
71.
7.
IV. 222:
":.
Quoted by SUV.
41
i
IT.
T4.
ii.
cf.
also II.
1. 2. p.
$.
V1.
The quotation
i.s
u nt raced.
srSrar
^7
lr
S'ivadatfea's
i.
edition,
:
of.
11 6,
BK, C
3.
4,
3,
R
i.
4,
PMbh.
1. 4.
p.
i.
61
^.
Quoted by SRV.
of. also
I.
I. 9. 2. p.
64;
i.
HO. 1; 123.
11; pp.
9:
12.
708;
of.
Tha Mss.
Shorter
read
0.
The quotation
is
untraoed.
p.
SRV. V.
83.
10.
the
passage
I
v
as
follows:
Ms. 9>fa$R faftR SftSRTCT Kn. cites the pratikas only bub
I
ii.
678:
have
the
adopted
the
.
variant oa
.text in*i
RV. I. 9. 2; AV. 20. 71. 8, sec. SRV. loo. cit. RV. VIII. 92. 21 ; IX. 61. 14. RV. I. SO. 4; AV. 20. 45. 1;
SV.
1.
183; 2.949.
*fr
'
<.s
RVKH.
BD.
i.
10. 106.
1.
V. of.
SRV.
I. 1.
1..
p.
i.
25.
With
*.
Gune
proposes
to
add a
c.
vuse
affcer
212, 213.
4.
Durga
variant.
gives
<*>.
^ Kn.
cf.
PMbh.
iii,
3, 1. p.
138.
4d*hKlq[
37
1.
gto
1,
2,
3,
6,
1,
iff:
4,
5,
is
M 3, Mi, W
omitted by
2.
M2,R
C C
2,
ti,
C
6
5,
Kn.
Omitted by BK,
j
4,
5,
?.
snro
1,
M
4,
3,
Mi,
;
W
M
1,
W
2.
2,
C
i.
2,
3,
2,
C
3,
5nr M
6, 1,
W
.
R^
3.
*RK> C
2,
:5 -
^V.
Quoted by 811V.
p.
i.
L'l.
^
103.
cfir
II
?H
II
1.
i.
,1.
8.
1; VI.
i.
2.
UV. X.
SV.
T3,
2.
1;
AV.
19.
13.2;
3;
9.
*. cf.
VS.
i.
15: jfteffa.
TB.
III. 3. 7. 1
I.
S'B.
ii,
5. 2. 9.
TS.
2. 1.
RV.
89. 10.
4. 23.
3;
SeeN.
^t^
i.
S'B.
5.
iii. i. 2. r.
V..VS.
.1.
ii.
4.
1;
3.
42;
2.'
6.
15; TS.
3.
iii.
2.
Occurs once only in RV. 1. 169. 3. Occurs once only in RV. V. 44. 8. Occurs once only in RV. VI.
12. 4.
1;
5.
1; VI.
i.
3.
9.
;
2; KS.
3;
of. 8. 2. 12.
j
1;
6. 4.
RV. VIII.
2.
10
<i.
TS.
i.
8. G. 1.
ii,
t.
VS. SV.
16.
54; Ms.
9.9.
20,
All the 4 words are written, in the MSB. I have collated, without the accent. But as they are -he
(
.
*.
BV. X.
133. 2; 2. 1152.
AV.
95. 3;
words
cf
the Rgveda,
I have
?v$.
fo<nyft
3T?ffiNft I^TT
Hi,
GB.II.
13;
2.
6;
cf.
AB.
1.
4.
9;
1.
\.
14. 1. 22.
of.
M
C 5; ^r^t Mi. Manu II. 130, 122:
W3.
.
of,
RV. X.
169.
1.
at
rflr
fNfiwr:
l^
11
II V. I. 104. 1.
C
cf.
4,
M 3,
Mi.
^T^I:^ c 5. cf. SRV. VII. 28. 4. p. iii. 62'. RV. X. 165. 1; AV. 6. 27.' 1. RV. X. 164. 1 AV. 20. 96. 23.
;
BD.
ii,
119.
3.
cf. S.
U. B.
Comm. and
2:
S'ankh.
B.
cf.
XIV.
PMbh.
i.
1. 1. p. i.
cf.
i.
Panini.
i.
i.
4.
109;
cf.
PMbb.
4. 4. p.
354.
RP.
?f%
cf.
2. 1
105.
cfc
13.
tra
BD.
ii.
39,
109 B,
HOB.
4.
RV. VI.
4.
RV.X.
N.
1. 4.
84.2; AV.
is
quoted by
SRV.
p.
i.
15.
fRT
I
3Tq^rT 5TFJT
^TlTf JHTT
^l^fl
563*1^3
?f?r
TT
1.
of.
ii.
SRV.
II. 39. 1
:
V. 43.
pp.
I
6.
Quoted by SRV.
p.
i.
17.
117, 587
STsnS^ffffcT
^n^Jt
^.
cf.
o^C
cf.
4,
5.
i.
C
1.
1,
C
2,
2,
C
5,
3,
6,
1,
PM bh.
Mi,
1. p.
i.
4.
1,
M
C
5,
2,
1,
R
is
8,
Omitted by BK, C
3,
W 3 and Dnrga.
p.
i.
4,
6,
W W
1,
ICn,
2,
The
M'hole
passage
$n$n^...
5T5T^I
See
j
^T^rOf
SRV.
6
10.
Vol. II.
I, p.
30.
1905).
Pt^cflci
ff?r
i
RtRyi
ftr
f fk srwt
'T?[TTr
Helaraja, op.
cit.
o
op.
Helaraja.
^
Harivrsabha in
his
RV. RV.
i.
I.
27. 1
SV.
1.
17;
2.
984.
commentary
vs.
I.
154.
2;X. 180.2.
I.
*.
145.
5.,p.
remarks:
<^.
Quoted by SRV.
cf.
55.
1. p.
i.
278.
*.
3,
6,
0.
1,
BD.
i.
33:
S.
^1.
cf.
BD.
i.
18,
19:
Quoted by SRV. I. 145. 2. p. i. cf. also I. 51.5; V, 56.4; VIII. 63. 12.
662.
See N. 7-12.
first
Small figure on this page represents the corresponding chapter of the Nirukta.
otion of the
r:
sipsr:
*irar:
1,
1,
M2, R
*.
cf.
the
Nirukta
is
raised
to
the
dignity of a S'ruti.
-v ii__. JcJ ^"cf<?TT
p-i ^
ri
)
o
J
p
J
Pfi
>
N.
I. 14.
I. 1. 1. p.
M R
2,
i.
1,
2,
5,
S;
1.
MM
1
3,
Mi.
17;
^. cf.
SRV.
25.
Vrtti
cf.
PMbh. VI.
1.
p. iii.
V.
on
ed.
5.
cf. cf.
Sdnkhyakarika XXII.
by Sahityacarya.
p.
Benares 1922,
37:
BD.
ii.
116.
i.
PMbh.
I
1.
2.
I
p.
i.
31|
It should be noted
that
the
intervening
is
sentence
feq^R^
||
una. Su.
1.
17.
Au-
olnitted
and
freeht's edition p. 7.
*.]
RT
ffilT
f f^T
5[rcft%
cf.
PMbh.
i.
1, 1. p.
i.
9;
Omitted by BK, C
3,
4,
Mi,
;
4,
6,
5,
1,
W
M
Kn,
2,
AV
is quoted by Kslrasvamin in his commentary on the Amarakosa II. 9. 107. Poona ed.
and Durga.
ii.
cf.
BD.
2,
106.
1,
T^o. C
C
2,
2,
3,
C c
p.
6,
1,
M
M
(1913)
cf.
pi
157.
i.
PMbh.
^% c R R
2,
1,
1,
R
i,
R
2,
5, S.
c
2,
3,
6,
M:
i,
5, S. 4.
i.
1.
1. p.
i.
9;
cf.
SRV.
I.
126.
571:
V.
^T^o. C
1,
M2 R
Mi,
W W2
1,
1,
2,
C
1,
3,
C
2.
4,
C
4,
5,
6,
M 3,
TA.
Mi, AV
10. 10;
\V
Roth's edition.
3: Mu, 10.
TOT
f f^T T'TO:
4Wtlfi
:
^ftt
^. cf.
II. 8
*.
*.
Manu II. 114; Su. III. Vas. i VisnuXXIX. 9. sr^'^flro. C 5. cf. Manu II.. 144; Vas. II. 10;
;
cf.
SRV.
S'B,
I.
158.
2.
p.
i.
672:
cf.
VI.
1. 2.
34.
Weber's ed.
P-
505:
%
40. 4.
94. 9.
ijtaT ^r^ftr
f%
Visnvu
V. of.
XXX.
47
Ap.
I. 1. 14.
Visnu
<4.
115;
10.
Vas.
II.
9;
RV. IX.
RV. X.
are found in
).
89. 6; 97.
Quoted by SRV.
22.
759, 780.
arorfo
srrar
^ %**rr
MTTIH
c)nunivHvi!
1.
EV. VI.
of.
47, 26;
AV.
G.
125.
1;
cf.
BD.
ii.
111.
N.
9. 12,
RV. VI.
11;
56. 3.
*.
RV. VI.
of.
75.
VS.
29.
48;
VS.
18.
etc.
10; S'B.
IX
4. 1.
N.
9;
cf.
9. 12.
V
*.
RV. X.
27. 22.
g^T; RV. I.
TS. 111.
4. 7. 1.
84. 15;
AV.
20.
41.
4.
3;
C
6,
4,
C
1,
5,
Kn,
2,
SV. The
15;
1.
147:
2.
265;
cf.
N.
2;V
passage:
is
aTm<*rlNjfr...lftT-
W3.
<.
*F*cT%
75. 11. p.
p.
i.
quoted by
SRV.
I.
S4.
379.
890.
N.
4. 25.
V]
r
TO
^jfc?HT
i
^nirT^cf
J
I
TOT
crf?T-
fl^frT
:
II
V9
f fER
f 5?g
n
ft
ftth
\.
n
9. 10. 10,
RV.
I.
154.
6. 4,
RV.
I.
164. 32;
AV.
I,
Omitted by BK, C
3,
W3.
Mi,
4.
6,
5,
1,
W
M
3.
Kn,
2,
Quoted by SRV.
674.
160.
2.
.p.
i,
^^r
3
BK, C
4,
Mi R4, R6,
Wl,
Kn, W.2,
5,
3, 2,
1,
1,
2,
3,
6,
1,
M R R
2,
5, S.
of.
PMbb.
i.
2.
3.
.
p. 1.
247:
TO%: <JT:
RV.
I.
164.29;
AV.
9. 10. 7.
*TT
TT*T
II
II
%r^ H in ^
i
^TT
1.
Omitted by BK, C
4,
M
3.
W
p.
3, 3.
Mi,
4,
11 6,
5,
15
Kn,
2,
The passage
Tftfcf
3T
i.
is
quoted by
cf.
i.
SRV
I.
ii.
I.
30.
18.
p.
156;
3; pp.
also
1GO. 4,
Quoted by SRV.
ii.
VI. 72.
cf.
309;
of.
675;
884.
882.
\.
BD. VII.
5.
155.
M
V.
Omitted by BK, C 4, C 5, Kn, 1, 2, 3, Mi, R 4, R 6, 3; and Durga. The whole passage: f^u
W W
t&fon^ C
cf.
1.
cf.
is
quoted by SRV.
I.
cf.
22. 5. p.
<.
*.
i.
115.
4-5.
4te*r
5,
Mi.
cf.
SRV. X.
98. 1. p.
,.
IV. 324.
o^SRfrfa
3, 3.
BK, C
4,
4,
C
1,
Mi,
6,
5,
Kn,
2;
RV. X.
cf.
98. 5,
SRV, X.
Xo.
ft '4 -UJI &\
I
'
r--|
SRI
sT'Trs'^r:
II
5 ?
. .
II
11
^TT
] ^rf
'A
II
[ 3i
JP^ J
ftll
1. of,
SRV.
i.
I.
68.
10; 40.
2; cf.
125. 3;
Quoted by SRV.
cf.
I.
'
1. 1. p.
i,
24.
pp.
329,
212, 568.
Manu.
iii.
BD. VIII.
3,
6.
IX. 138.
3.
96. 6. p.
Mi,
4,
6,
5,
1,
Kn,
2,
3.
^.
Omittad by BK, C
M 3,
4,
W3.
.
Mi,
v
9.
1,
6,
W W
1,
i.
5,
Kn,
2,
cf.
BD. VIII. S B.
12. 8-22.
See N.
TA.
ii.
The
RV. X.
N.
7. 29.
4,
Omitted by BK, C
Quoted by SRV,
70. 6. p.
333.
3,
Mi,
4,
6,
W W
1,
05, Kn,
2,
K.
RV/X.98,
7,
W3,
ST^SHM
^t^w
% li
:
\
^r
I
*nr
I
i
5 s^^
^TT
I
frnT:
^"5? ^it^TR^TrTT
cTT
3T?I
?:
[
I
^rr
^TRT^ ]
rrsrfff'Pi
VTrf?t
fT ]
1.
RV.
262.
I.
136.3;
II. 41.
6;
SV
i>,
M
<^.
6,
1,
2,
*.
^.
RV.
RV.
III. 59. 2.
I.
The quotation
is
i.
untraced. Cf.
569.
SRV.
24. 15;
I.
VS. 12.12.
I*.
125. 5. p.
1,
TO*^ C
2,
1,
Rotb, edition.
11.
Cf.
SRV.
I.
i.
^^.
10. 2. pp.
.
488; 650;
83. 3. p.
iii.
25.
W
1*.
3,
and Durga.
Cf.
SRV. IX.
iii.
734
5,
KD,
4,
6,
\V
1,
W Wa
2,
M 3,
3?ftr
^rgt
JTW
^rfir
^rgr
npm
II
V*.
II
f^n^r ]
3TTT
i.
Omitted by BK, C
3,
4,
Mi,
4,
11 6,
5,
1,
Kn,
2,
Mi,
Q..
I.
i
4,
K, C 1, C G, AV 1,
W W
2,
is
5,
Ku,
M
3.
J,
omitted
Cf.
0.
103.
|
J>y
BK, C 4,^C
pp.
II 4,
6,
5,
1,
W
i.
"'Kn,
2,
3,
3,
Mi,
and
V. Cf.
SRV.
I.
202.
Durga.
The
passage
is
3Tf^nj?<fr-
M. *.
HV.
32. 10.
4,
smT-'-^rfafiffr^r:
quoted by
SRV.
I.
32. 10. p.
170.
4,
M 3,
Omitted by BK, C
W3
Mi,
4,
6,
5,
1,
Kn,
2,
JT^T^u^T BK, C
O
VV
j,
1,
3,
Mi,
4,
II 6,
Kn,
2,
W3.
X3-
TTTi
3T?n
rr.
sgrwr^
I
f^ifecfV^i:
I
^^T
3TTT:
i
u fin ^3 JTR:
^rfoT^fonvT^TPT
^ra
i
fir^ vrr
1.
RV.
I.
32. 11.
3.
5T^?T%
^TU^T
is
quoted by
219.
*. Cf.
BD. V.
4,
166.
1,
SRV.
III. 34.
4, p. ii.
*.
V.
3T C
Ci
Mi, AV
4.
2.
2.
>.
J,
TS. 11.
i
12.
C5.
8.
J.
III. 9.
iii.
Dawn
SV.
is
a ka>a
i. *.
M.
All the three quotations are un-. traced. The passage: ^j^q^f...
f^3TT*Tf ia quoted by SRV. I. 32. 11. p. L 170; Cf. also I. 124. 10.
p.
i.
RV.
The
this
I.
113. 1;
2.
1099.
text
seeins
to
be
corrupt.
I propose to read
will
^j:
make
is
i.
566.
oftsirfir
BK, C 1 C
6.
1
5
Mi.
R 4, R
W W W3
2,
5,
Kn,
telligible.
3,
*.
SRV.
%f^--'^T5T^
I.
quoted
496.
H3.
l.p.
TSOT
v-jhft
5?n*ip[T?*j
grar
I
rercnTr^
i
J^STT HR^T:
f^inzt
I 5
srft-
^^
i
I
?^^%i
4w:
3T?Jn STflTOTq'flTnn
ST !!^!
i
[ STSf
*& ^n
^k
f sir
3TT5T,
I
^Tf :
II
^Wf^
^
1 I
f^r
itfHr?r
^Trf;
3TT
STPT fftr
TT
51
1.
RV.
I.
113.
2.
21
04.
1. p. ii. i>65.
3,
Mi,
11 4,
0,
W
113.
1,
L',
3. Cf, CJRV.
VI.
I.
\. Cf.
V. Cf.
SRV.
SRV.
92.
35.
2. p.
i.
410.
2.
The
quoted by
SRV.
I.
2.
p.
i.
I.
2; 123.
pp.
i.
497.
186, 557.
1.
Pmitted by BK, C
RV, VI.
4,
9. 1.
M
.
3,
Mi,
4,
6,
W W
1,
CD, Kn,
2,
06.
W3.
Omitted by BK, C
4.
5,
KP,
RV. X.
27. 23.
^T
WSKHfll
I?T%:
firm
sre
rir(rt
i
^FT:
^rgwrrr ^r
i
qr
qr
snrf^r
^T^H-J^^IH
[ ^Stvr^fTfiT: ]
JrKftfdlf
3n%r$ft'r
^.
*.
?t.
p.
W
1,
IV. 80.
1,
Quoted by SRV.
I.
AV
i.
2.
7. p.
2,
i.
2.
p.
557;
VI. 72.
V.
1. p. ii.
8*3.
tfg^firfa
i,
is
Omitted by 13K, C
W
<?.
:3,
Mi,
11 1.
6,
5,
1,
Kn,
2,
3;
61. 2. p,
ii.
3.
C. SRV.
Durga.
III.
22. 4. p.
ii.
194;
tg^tficft
by
C ^JTlwfH: BK,
4,
3,
Mi,
4,
R 6,
C
W W
1,
5,
Kn,
2,
SRV.
ii.
I.
3.
12.
p.
i.
40; Cf.
j
W3.
Omitted by BK,
4,
BD.
t<*.
135-436.
M3,
Mi,
R4, R6,
5,
1,
Kn,
2,
^R^IffV^o M
1.
W3.
s,
RV. VI.
61.
2.
f>
TT?ft'^
!TT
JW?
^rr
f ^^TT
II
rH5T
3.
Cf.
SRV.
I.
03. 8. p.
i.
313.
BK, C
R. Cf.
BD. IV.
9.
10G, 107.
4,
R
ft
G,
W W W
1,
2,
4,
5,
Kn,
M
3.
3,
Mi,
3.
N.
39.
4,
3.
^. Cf.
SRV. I.
2. 8. p.
i.
3.
JV.
The passage
is
omitted by
C
C
4.
ii.
*^j:
is
omitted by
Vi. cf.
5,
SRV.
III. 33. G. p.
4,
244.
<.
,.
fjg
Cf,
6,
1,
BK, C
2.
ii.
R
243.
G,
W W W
1,
5,
Kn,
M
3.
3,
Mi,
2,
SRV.
III. 33. 5. p,
is
omitted
by
lo,
RV.
III. 33. 6.
Durga,
3TT
^TI^II"!
^TT
^TT
^TT
I
srftr
^
I
f*K.ri ir
^rr
siirf
^rt
^.
BV.
cf.
SBV. IV.
40. 4. p.
ii.
458.
is
*, of.
SBV.
BD.
ii.
246.
added
^.
V.
<<.
cf.
ii.
by
5:
BV. IV.
8
40. 4.
cf.
SBV.
I.
123. 8. p.
i.
560.
H^.
53^733*11
II
Small figure on this page represents the corresponding section of the second chapter of the Nirukto*
TTf 5fJ
II
ft
T [3^:]
^3
*"
1. of.
Vii3nu,
XV.
The
i.
9.
44.
*. of.
7. p.
iii.
14.
Manu. IX.
.
32,
35-41.
j.
diametrically opposite view is given IX. 48-54. of. also Vas. XVII. 6-9 ; 63-64; Ap. Dh. II. 13.6-7; Ga, Dh. XVIII. 9-14.
^.
M
I.
Mi,
4,
6,
W W
1,
2,
W3.
ift
EV
4,
6,
\V
It
1,
W W
2,
M
3.
3,
Mi,
VII,
4. 7.
4,
5.
S.
and
tion,
of,
S'ivadatta's edi*
M, of,
SB V,
I,
93. 4; p,
i,
418,
KV.
yaska
III.
31.
is
1.
The Second
by
the
The quotation
4. 6.
is
un traced,
cf.
Ms.
hemistitch
in
paraphrased
last
4;
4. 7.
9:
the
part
of
fifth Section.
-4i<fT,
1,
1,
C,
2,
3,
C,
6,
1,
2,
2,
5, S.
cf.
BD. IV.
112.
Omitted by
cf. cf.
v.
i.
SRV. SRV.
I.
34. 5. p.
III. 31.
5.
1. p. ii.
S'B.
XIV.
1. 5.
9. 4.
8;
BU. VI.
4.
8;
SVB.
cf.
17.
M3,
130, 133, 139;
II.
Manu. IX. 3. 11
Ba.
W3
cf.
Mi,
;
R4, R6,
1,
2,
and Durga.
1. 17. 1.
AV.
'A.]
[start
OTT
pte
ft tiMlfr ir^;
ii
jj:
i
sr^jjia
w
i
srctRNf
^r
^t^r
ftrar
^PH
^*1 Vr
.
11
x
C
II
of.
Manu.
III. 11-
Ya.
I.
53.
1,
2,
3,
6,
1,
BV.I. 124.7.
Omitted by
M
2,
2,
1,
2,
5, S.
5,
6,
1,
to.
M
.
2,
M
K
3,
3.
..
SEV. V.
<nfo*rre.
BK
11 6,
4,
5,
1,
Kn, M
2,
62. 5. p.
ii.
643.
3,
.
Mi,
4,
W
1,
W
2,
W
C
EV. V.
62. 8.
3.
^^. T^TT is
omitted by
is
5.
W
M
.
2.
39.
The quotation
uiitraced.
;
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1,
C
2,
11. of.
6,
.
Manu.
III. 11
Ya.
I.
53.
3,
M
i
2,
1,
5, S.
cf.
f.
8BV.
I.
124. 7. p. I 565.
.
4.
of.
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ii
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RV.
III.
it is~
31. 2.
of.
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i.
57,
.
e.
of.
SKV.
ii.
III. 31. 2;
;
I.
123. 5;
where
quoted as an
example
pp.
227
i,
558.
of,
s^ff ff
of denial.
^r^T^ M
1,
W Mi, W
BD.
^l^^o
1,
5,
2,
11.
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Cf.
53. 4.
53. 4. p.
of.
ii.
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TB.
ii.
IV. 158.
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1,
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3. 8. 2, 4.
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BD. VII. 6972; SRV.
22; pp.
i.
4,
6,
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1,
4,
5,
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2,
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89.
iii.
399;
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1,
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2, II 1,
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3,
06,
2, S,
R.
5.
Roth.
RV. X,
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Of.
94. 7.
62. 10. p.
i.
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Omit.fced
by Durga.
1.
is
.
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4.
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206.
63. 7.
1,
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i.
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3.
3.
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1,
4,
5,
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.
5.
Durga.
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94. 7. p.
IV. 206.
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6
3.
1o.
W W W
1,
4,
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omitted by Durga;
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5.
2,
[:
1,
2,
2,
3,
6,
1,
1,
6, S.
PT
d<*n?r
fllOT si'Tll.
II
f
H
II
1.
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SV. 2.76.
17. 12;
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4,
20. 5. 6.
j.
*.
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3,
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4,
6,
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1,
5,
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3,
1,
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tt,
p. ii, 66.
2,
:.
SRV.
I. 94. 7. p.
i.
423.
1,
C
2,
2,
3,
M
M
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06,
2,
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R
1,
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11. Cf.
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30.
1. p. ii.
551.
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I.
31. 14;
120.
pp.
i.
Omitted
163, 583.
M
is
byBK, C
4,
The quotation
<*faf*T<?fNf
uutraced.
4,
W3
3,
;
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4,
6,
5,
1,
K.D,
2,
and Purga.
50.
5.
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3,
3.
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4. 6. p. iv. 9.
2,
1,
1,
2, 2,
3,
5, S.
6,
1,
and Roth's
edition.
W
V.
W
W
10. Cf.
11. 1^.
p. iv. 121.
13.
2.
18; 20.
VS.
8. 40.
W 3; and Durga.
RV. X.
40. 2.
:
3,
Mi,
4,
6,
1,
1*.
2,
IV.
to
not
read
S'ivadatta's ed.
S'ivadatta's ed.
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4,
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1,
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.
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2. 40.
1. 4:
^r^ is omitted by Kn. and Say ana. Cf. SRV. I. 41. 9. p. i. 217:
Fragment
18. 1. 23.
Weber's edition
of
p.
507.
RV. X.
11. 6;
AV.
RV.
II. 35.
10.
Cf.
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:
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1. RV. V.
voi, ii. p. 147.
44. 1
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7. 12.
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of the longer
is
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Cf.
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I. 1.
6; 127. 2; X. 62.
i.
recension do not
27,
574; IV.
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<*.
4, 6,
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;
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I.
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and Durga.
139. 9. p.
i.
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V. Of.
Cf.
SBV.
623.
$.
SBV. I. 139. 9. p. i. 623. Cf. SBV. I. 44. 6. p. i. 225. Cf. SBV. I. 45. 3. p, i. 229: BD. V. 99.
AB.
iii.
nf.
:.
Hf.
SBV.
I.
45. 3. p.
i.
229.
*.
Cf.
34:
rr
fruit
Roth's and
edition.
S'ivadatta's
^.
RV. VIII.
2.
4.
3;
SV.
1.
252;
15. 2;
1071. 133. 1;
Omitted by BK,
4,
5,
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2.
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20.
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2,
.
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126.
104.
3, p. i.
1. p.
i.
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571.
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Cf.
I,
457.
lo.
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I,
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2.
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I.
i.
132.
i.
Durga.
3. Of.
^o. Cf.
75. 9;
166. 11. p.
5..2.
728.
SRV. VI.
B. I.
5,6:
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21
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8. 4.
21.
61.
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3o,
72. 4; 147. 2;
5.
V.
8j VI.
ii.
pp.
i.
340,
.648;
639, 777.
S'ivadatta's edition.
Quotation
Br.
II. 7.
is
untraced,
18.
3.
i
Cf. Tait.
^
n.
IV.
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cf
RV.
I.
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t. Cf.
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Cf.
SRV.
IV.
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i.
24ti.
RV. RV.
I. 24. 10. 7. 3.
1.
IV.
679;
34.
ii.
V.
43. 6.
pp.
i.
260,
R
3.
*.
6,
W W W
1,
2,
445, 558.
is
3,
and Durga.
11. 24.
jo. f^ra:...$;ftJr:
omitted in the
RV. VIII.
102. 21;
VS.
passage quoted by
2,
5,
SRV.
308;
I.
15,
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"
2,
C
8.
3,
1,
read by
1,
62. 7. pp.
I.
i.
93,
i.
cf.
also I.
1,
R 2, R
51.
13. p.
260.
Cf.
PMbh.
and Roth.
Vol.
II. 14. 11.
I. p.
V.
i.
RV.
VS.
245, 246.
I.
11.
29. 1.
45. 20,
13.
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i.
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51.
13.
p.
260.
I. 15. 3. p.
i.
V
vt.
.
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9.
45. 20. p.
3.
iii.
432,
2.
|
93.
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7;
cf.
VS.
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MS.
iii.
1. 9. 4:
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7; TS. 1.8.6.2.
1^. Cf.
I.
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1.51,
13;
1$1. 4;
SRV. IX.
4. pp.
ft
37;
5.
cf.
AV.
14. 2. 38.
SRV. VIII,
5. 2.
p. iii,
255.
^lf^T. Roth's
edition.
Durga
15.
16. 1;
SV.
1.
45; 2. 99;
2,
1,
2,
5, S;
& Roth.
cf.
RV. X.
ftreffc
AV.
C
1,
14. 1. 21.
Cf.
SRV. VIII.
SRV.
i.
1. 1.
p. iii. 6;
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4,11
6,
Mi,
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2,
4,
5,
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8.
M
3.
6.
IV
i.
Cf.
I.
SRV. L
I. 18. 2;
1, 9;
18. 2;
38.
pp.
159, 390;
12. 1;
pp.
104, 205.
i*.
RV II.
AV.
20. 34. 1.
RV,
VS. 3.29.
3. 24.
11.
RV. VI.
66. 9.
RV. I. 10
VS.
Roth's edition.
1.
RV.I.
Small
185.
T,
1.
represents
1.
the
corresponding
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p.i. 772,
section of
figure
within
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n
f f^T
I
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3.
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3,
45. 37.
a.
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1
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I.
1
164. 14. p.
3:>
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i.
701,
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3
30. 1:
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3
1.
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5
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3
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3. 4. pp.
2,
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39.
1.
p.
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SRV.
ii.
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558,
883.
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4.
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ii.
60. 4;
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11. 5; pp.
i.
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is
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omitted by
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588.
\ 4. 5;
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:.
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4,
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33. 3; p.
4,
i.
464.
after
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200.
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5,
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p.
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105. 8;
X.
32. 2; of.
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Cf.
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by
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is
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6,
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ll
2,
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p.
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4,
6,
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1,
5,
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8,
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p.
iv.
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123.
1;
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3.
33. 37.
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2.
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3,
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RC,
5,
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6,
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2.
4,
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20. 40.
1; 70. 3;
RV,
SV.
I. 6.
7;
AY.
2. 200.
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52; of.
V. Of.
ii.
SUV.
141.
I.
I. 6. 7. p. i.
BD.
3,
Mi,
4,
6,
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4, 5,
1,
M
3.
2,
4.
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3,
163. 10;
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21.
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4,
6,
W W W
1, 2,
4,
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M
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ftrftr
^r
f%
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1.
RV.
120.
it.
Cf.
BD. IV.
44.
Durga
Remarks:
tr
4,
5,
6,
M
3,
3,
2.
C
r:
5.
4,
5,
Mi,
2.
*.
RV.
III.
9.
8;
VIII. 43.
31;
H.
U-
Cf.
BD. IV.
is
144.
102. 11.
\. Cf.
SRV.
W%m
omitted by
19. 37.
M 3, W
2.
VIII. 102.
11.
p.
iii.
**.
RV. VIII.
596.
V.
<*.
RV. IV.
Cf.SRV.
32. 23.
I.
3,
W W
1,
2.
123. 10. p.
4,
1,
560.
T*.
TO<T BK,
S.
Omitted bylBK, C
3* Mi,
5,
Kn,
2,
M
3.
6,
W W W
1,
4,
5,
Kn,
3.
3,
4,
2,
4,
6,
W W W
It. See.
N.
7. 17.
JI^T
f:
?;fct
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5. p. iii.
723.
1,
i,
2,
2, 2,
3,
5,
6,
R
I.
1,
S &
Roth.
SRV.
87.
6.
V.
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1,
C
2,
2,
C
5,
3,
6,
M
11.
.
2,
H
1,
1,
R
2,
R
3,
8;
RV.I.
C^jni
.
S'i vadatta.
RV.
III. 53. 3.
5.
r
2,
6,
1,
1,
2,
tt.
5, S.
Cf.
SRV.
I. 61.
U.
p,
i.
302.
1,
1,
C C
2,
3,
6,
M
R
5.
M
R
2,
1,
R 2, R 5,
4,
S & Durga.
W W W SRV. W. ^fcf C M W Omitted by BK, 04, 05, Kn, M R W W VV SeeN. 11.25. Mi, R
1, 2,
1,02, 03,06,
M
of.
1,
2,
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6,
BK, C
1,
4,
5,
Kn, Mi;
3.
5,
S;
4,
2,
I.
124. 4.
3,
2.
3,
4,
6,
1,
2,
3.
11
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fr:
ff
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JTT
1.
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i.
2.
10.2;
*.
KS.
19. 3;
KS.
2. 8.
1.
43; cf.
^.
VS.
2.
N.
9.
Cf.
p.
i.
612.
RV.
1.
I. 84. 7;
AV,
20. 63. 4;
SV.
.
.
389;
691.
6. 5.
V.
RV. VI.
1. ^.
EV.TIL
34. 1;
AV.
20. 11.
1.
.
'
1.
p,
^01,02,03, M13R1.R2, R 5, S.
Quotation
is
<.
98.
v>.
v.
n.]
II
\<
ii
TO
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^.
Of.
SBV.-V.
2. 9. p. ii.
502.
62.
2.
p.
^. Of.
i.
SRV.I.
3. 7.
35.
10;
129.
11; pp.
859.
190, 588.
Cf.
SRV. SRV.
I.
i.
^.
RV. X.
VS.
39. 7. pp.
II.
V.
28. 5.
4,
Cf.
I.
7; 35. 2; 50. 7;
5,
3,
2.
90. 7; 110. 6;
u
.
RV.
aro?^
I.
89.
1;VS.
25. 14.
1; pp.
ii.
is
given as a variant
attributes
by
it
i. 176, 186, 250, 401, 482; 879; IV. 423. cf. 'SB. VI, 3. 1.18. ;*%*fcT?*n>fel
Cf.
SRV.
I.
124. 5. p.
entire passage:
:.
^ T^ 3^
i.
i.
664.
The
RV. X.
gcri
39. 4.
1.
*.
19. 3. p.
107.
M
I.
Omitted by BK,
3,
C
6,
4,
Quoted by SRV. X.
IV. 117,
39.
4.
p.
W 3; and Durga.
Mi
1,
4,
5,
1,
KD,
2,
It
is
sthiok out
inCl.
v.
n.
TT
^TT
1.
Cf.
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3,
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M
^.
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^^ BK, R R
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4,
6,
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1,
4,
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2,
Omitted by BK,
3,
Mi,
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is
4,
1,
5,
2,
Kn,
\V
3.
3.
The quotation
Cf.
un traced.
RV.X.87. 25;SV,
1.95.
4,
RV.
I.
134.
2.
W
M.
M 3,
Omitted by BK,
Mi,
C
6,
4,
C
1,
5,
Kn,
2,
Of.
SRV.
I. 134. 2. p.i.
605: jpum:
3,
line sn*ffr...
RV. X.
WTftrftfrT
101. 10
^<ff^| is
1.
^
,
*.
RV. V. 19. 2. RV. VI. 1. 4. RV. III. 41. 3 AV, 20. 23. RV. 1.153. 4;AV. 7. 73. 5.
5
,
3,
Mi,
W
19.
2.
Quoted by SRV. X.
3.
27.
p.
IV. 79.
Cf.
i.
SRV.
I.
2.
8; VII. 22.
5.
pp,
33;
Hi. 50.
it
STTSRT:
II
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^T
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i
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ttxi
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1. 11 V.
X.
10. 10;
.
AV.
AV.
18. 1. 11.
lo.
II.
3.
Durga.
;
RV. X.
18.
1.
15. 4;
VS.
19.
55; Cf.
AV.
^.
V.
KV.
I.
164. 33
9. 10. 12.
15.
I.
Omitted by 'Durga.
K.
Cf.
SRV.
i.
pp.
Cf. TS. VI.
1. 7. 2.
1
J-
493;
Cf.
BD.
M
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s
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2,
1,
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6,
5, S.
4,
1,
Omitted by BK, C
5,
3,
Mi, R 4. B
W W
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Ku, AV '6.
H. TS"
'
ii,
10. 2
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i.
9. }
26.
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ii
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ii
* fan
?
srftr
^rgft
q 554
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I.
Cf.
BD.
I.
ii.
46.
RV.
89.
10;
AV.
7. G. 1
VS.
^. Cf.
SRV.
Mi.
I,
132.
1. p. i.
598.
25. 23,
1.
11.
fofsfrT
*WrM3;'^C3.
45. 1;
V.
RV.
H. RV. X.
I.
VS.
12. 18.
i.
143.
4.
4.
$.
RV. IV.
38. 5.
5. p. ii.
446.
Sea N.
2. 5.
1*.
:
RV.
1.
I.
84, 15;
AV.
20. 41.
3;SV.
3,
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2.265.
ift:
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3.
is
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^ff
:
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is
9.
2.
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is
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omitted by
190. 5.
I.
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preceded by srtfqr^ ia
1,
6,
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I.
M
V
1,
2.
Quoted by SBV.
tfgfcf:
190.
5. p.
i.
788.
SHfidffcfH BK,
4,
5,
1,
M3,
Mi,
B4, B6,
Kn,
C
2,
1,
C
3.
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2,
3,
5,
7,
2,
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W3.
V. See N.
4.
4. 21.
3,
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W2
4.
RV. IV.
51. 1.
4,
BV.
III. 54. 7.
3. 19.
t.
Omitted by BK, C
5, 1,
Kn,
See N.
M
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3,
Mi,
4,
6,
2,
30. p.
W3.
BV. X.
138.
1.
>.
683.
8. 20.
VS.
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I
srrero TTfler
1
sr
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i
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srat
BK, C
4, 1,
5,
Kn,
<.
RV. X.
85. 39
AV.
14. 2, 2,
3,
Mi,
4,
R 6, W
W'2,
W
4,
3.
v ^f^n M 3.
3.
34.
p.
Ry L
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164 r
AV
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Cf.
BD. IV.
33.
<i.
Omitted by BK, C
4,
,,.Cf.SRV.I.9.4.p.i.65
5,
1,
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3
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Quoted by BBV.
618.
5.
138.
4. p. i.
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......
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by
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p.
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7. p.
IV. oM.
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vi.
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1G1.
V. Cf. G13. I. 5. 5.
<Moted by
i.
AY. 9. 9. 12. AY. 9. 9. 3. 11; J8; AY. 10. 8. 4/ RV. I. IGi. 48.
p.
ri,s.
omitted by
3.
3.
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9. 9. 11.
A y.
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5
;
9. 9, 13.
Small
figure
within
brackets
represents
^. Cf.
the
GB.
I. 5.
AB,
corresponding
II. 17. 4
S'B.
'
XII. 3,2. 4;
AA,
III. 2.1.
the Nirukta,
ftftat
m in
5,
.
I.
149.
2.
p.
^.
13.
652.
4. 2.
^o. JT?HF>9r:
BK, C
RV. X.
4,
6,
W W W3
1,
4,
5,
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M 3,
bj
2,
Mi,
R 4, R
5. 5.
6,
W W W
1, 2,
3.
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ii.
41.
i.
RV. X.
Quoted by SRV,
I.
62. 5. p.
307.
'TT
s?f^nftor;
3.
B.V.
I.
164. 16;
70. 2.
AV.
9. 9. 15.
3.
RV. VI.
ii.
^.
70.
2.
p.
S.
Quoted by SRV.
10.
73. 9;
121.
pp.
i.
347,
;
547.
40. 7.
<i.
*.
RV. VII. 48. 2. RV. III. 3. 4. 10. RV. IX. 86. 41. 11. RV. X. 10. 8; AV. 18. 1. 9, 13. odrerwro. C 3. IV *TT: C 5, M 3. 1. RV. I. 179. 4; Of. BD. i. 53: Macdonell i^TT: ^IH^-W JTT
t.
*,.
I
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omitted
by
translates
^^
'as of
1.
the reed'.
4. p.
i.
m. Quoted by SRV,
179.
758.
3.]
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fa
i
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11 V.
X.
59. 0.
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79. 3.
4,
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279.
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5,
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M
3.
3,
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4,
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W W
1,
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2,
Cf.
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:
72. 4. p.
iii
509:
RV. VIIL
1121.
G8. 1;
SV
1.354;
2.
See N.
9. 39.
RV.
III. 17. D.
3,
4,
Mi,
4,
6,
5,
1,
Kn,
2,
.
fH C
ii.
3.
17. 5. p.
3,
and Durga.
v.
MlrM'l* star:
II
II
arf3*Irf
i
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1
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1.
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2.6.
is
RV.
RV.
Cf.
i.
I.
88. 5.
3.
untraced. It
is
<s.
I. 3. 8.
down by C
1,
C
1,
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1,
M
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2,
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299.
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iii.
I. 3.
VIII. 88.
pp.
39;
543.
4.
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61.7.
p.
10.
7.
RV.
I.
M
11.
i.
Omitted by BK, C
3,
V.
H. $.
Mi,
4,
R
1.
6,
C
1,
5,
Ku,
2,
3,
and Durga.
148.
2,
4. p. i.651.
67. 7.
AV.
I.
20. 91. 7.
Quoted by SRV.
110. 5;
Quoted by SRV.
88. 5. p.
394.
^. RV, IX.
SV.
857.
Quoted by SRV.
Sayana reads
I.
:
10.
1.
p.
:
i.
68.
^^
SV.
for
^^
;
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|
RV.
I. 10. 1
I.
342
3,
See N.
604.
4.
16.
2.
V. 5TT3Tm:
C
1,
1,
C
2,
2,
6,
M
i.
1,
2,
R
I.
5, S,
& Roth.
68.
Quoted by SRV.
Cf.
I.
I. 10. 1. p.
61. 4. p, i.29?.
SRV.
RV.
Vl. See.
III. 62. 1.
88. 2. pp.
i.
393.
N.
3.
16.
I.
RV. V.
52. 9.
4,
Quoted by SRV.
1.
7.2;
34.
U;
5,
3,
Mi,
pp.
i.
55, 185, of
Fragment
35. 1.
3.
RV.
II. 31. 1
VIII,
rr
?;RT
3^5
fti*t
?.
See N.
1. 4.
brackets
53.
it
is:
11 V.
IX.
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34.
3.
i(.
VS.
4. 1'J; 12.
1. 4.
from
i
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Seo N.
1,
RV.
K.. c<j.
34.
V.
Fragment
This
is
of
RV.
2,
V. 48.
1.
1.
tho text of
1,
1,
C
2,
C
$.
.
6,
2,
o,
5,
,S,
1,
R
i.
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3,
Mi,
4,
G,
AV
1,
W W
2,
5,
Ku,
3.
and Roth.
Quoted by SRV.
I. 37. 4. p.
RV. VII.
200.
25. 3.
47. 3.
5,
W
in
1.
is
RV. VII.
iii.
^q^f
*.
omitted here
25.
3. p.
but
added
<*>
SV.
652.
1.
*o.
Fragment
ther Nvith
of VS.
7. 1.
Head
toge^.
1,
2,
R. 5; Mi.
is
Tho quotation
not traced.
X.
<:.
qft*
w W3
pTRt
i
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Omitted by U
IIV.
I.
3.
S ivadutta.
1.
150.
1;
8V.
4,
07,
oJT^cf BK, C
Mi,
C
1,
4,
C,
W W W
2,
5,
Kn,
M
3.
1.
3,
Quoted
i.
by SUV.
I.
150.
p.
653.
37.
1.
G.
spt
^%.-^^:
is
P^ced
pada
3.
at
of
the
UV. V.
the
UV. VII.
f^oft:
G. p. iii.
100.
The
VII. 100.
100.
H^f?f?H:
quoted by
208.
SRV. VIL
208.
6. p. iii.
13
TT
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rfct
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RV. VII.
100. 5.
[:
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RV. VII.
1. 1;
SV.
1. 1;
1.
72; 2. 723.
4.
is
omitted by
3.
lo. Cf.
.
SRV.
VII.
VIII, 77.
S'ivadatta.
V.
RV. VI.
BD.
is
55.
iii.
1.
11 V.
VIII. 77.
Kunaaria,
ed.
4.
4. Cf.
95 B,
96 B,
1^. Cf.
Tantra
p.
Vartika,
I.
explained by
49.
2.'
%.
Benares
66 or
2.
49,
v.
4. Cf.
Ill, 49. 2. p.
ii.
263
u]
3mwm
'
I
srftr
SN
-:
%rftfrT
*i
^Ffl[?n?T
STJTsnf
m li^Mn
d^,\niMHHluirf
According
to
20. 35. 1.
I.
61. 2;
62. 1;
VS.
5. 7; cf
AV.
81. 6;
TS.
ii.
4.
pp.
i.
297, 304.
14. 1.
oq^TT^^f^ M3.
VS.
5. 7.
1,
4,
M M
1,
2.
I.
105. 19.
p.
i.
ST^TRT^To BK, C
3,
Mi,
5.
4, Pv 6,
W W W
1,
4,
5,
Kn,
M
3.
Mi,
4,
6,
W W W
1,
4,
5,
Kn,
M
3.
2,
2,
is
omitted by
5C
AB.
ii.
7. 11.
quoted by
778.
I. 61.-1. p.
i.
and however
3.
8. p.
iii.
RV.
III. 21. 4.
Quoted by SRV.
296.
RV. V. 40
4;
AV.
20. 13. 7.
oo
fwrit '+ra%
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.
is
untruced.
50. Cf.
11.
BD.
ii.
59.
4.
G. p. iii.
4, 3^[ 3,
2.
The passage srnnfow^J 5. p. is quoted by SUV. X. 89. IV. 284 where the lines fnffor... l?f%3H} do not occur.
1^.
KS. IX.
20. 17.
quotation
the following.
C
RV. X.
Cf.
4,
M
1;
3,
W
1.
1.
105.
SV.
228.
BD. VII.
153.
VS.
is ^^m^S'ivadatta. 33 evidently
2. 18.
p. ii.
VS.
Cf.
14. 4.
BD. V.
149,
'
I
S^TTTT ST^T^
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I
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3TT
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2.
33. 11.
1,
0.
.
^3
S'ivadatta.
is
efr^fq^
omitted by
5.
RV. IX.
RV. IX.
98. 12;
SV.
2.
1030.
n^fffc^rnro
Mi.
98. 12;
SV.
I.
2.
1030.
p.
i.
V. Cf. 1.
BD. V.
5,
155.
qfafa C
3,
W W
1,
Quoted by SRV.
572.
12C. 6.
2.
5.
is.
g^i^
^j
1,
is
S'ivadatta.
RV. IV.
Cf.
16. 11.
16. 11. p.
ii.
added
3,
after
SRV. IV.
391.
1.
.
Cf.
i.
SRV.
ii.
I.
t.
i.
=qun Durga.
RV. VI.
21. 3.
572;
454.
RV. L
126. C.
<
yrtq ^ 'TT'T*
^ff
1.
RV. VIII.
3. 21.
is
Cf.
SRV.
I.
54.
5, p.
i.
3.
The quotation
Rotb,
p. 65.
untraoed.
See
*.
.
RV. IV.
4. 14.
W. Fragment of RV. II. 24. 3. W. Cf. SRV. II. 24. 3. p. ii. 70.
U.
IV.
RV. VIII.
RV.
I.
25. 23.
f^qift
<!.
101. 4.
33. 5. p.
iii.
3,
Mi,
1,
2.
3,
4,
1;
2.
is
*. Cf.
v>.
SRV. VIII.
I.
302.
C5.
RV.
54.
5.
N. ^^f:
3,
Mi,
^f
5j ;
ifafo :
W2.
C
6,
4.
Omitted by BE,
3,
Mi,
4,
R
C
W W W
1,
4,
5,
Kn,
M
3.
K.
.
Cf.
SRV. IX.
I.
97. 37. p.
iii.
786.
2,
*,
Omitted by
3.
RV.
104. 5.
3W?r:
quoted by
1,
SRV.
I.
84. 8.
R
iii.
4,
6,
1,
2,
3; *.
p.
i.
376.
32. 4. p.
M
<*>.
fatf*iforaiC
1,
2,
3,
6,
2,
1,
RV. VIII.
The
passage:
R 2, R 5, S. 3?^...^^
22. p.
iii.
is
RV.
Mi,
3,
I.
84. 8.
omitted by Durga.
3n*3*fa BK, C
11
4,
6,
W
W
4,
5,
1,
W
W
Kn,
o. Cf.
2,
3,
563.
and Durga,
4,
^%RBK, C R W
4,
C 5, Kn,
2,
3, 3,
6,
1,
Mi, and
SRV.
I.
125.
2.
2. p.
i,
568.
Durga,
RV.
125.
:>
<
v?.
'<<w
^r^cr:
i
T?^r
5^5
i^
m
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ifcr
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J^Tf nftit:
1.
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1,
C
3,
2,
C
6,
3,
6,
M
2.
1,
:.
Cf.
I.
SRV.
I-
I.
105. 13. p.
i.
463.
2,
111, 112,1:5,8.
C
^.
tt.
1,
M W
2,
t.
RV.
117. 16.
RV. X,
JTT
>.
27. 24.
is
STlT^Tr^
BK, C
i,
C
1,
Mi,
R
R
4,
R
R
6,
AV
W
C
5,
5,
Kn,
2,
M
3.
3,
AV
sr^
attributed to a different
recension by Durga
who
ii.
para-
Jxpj:
>K,
6,
C
AV
4,
1,
Kn,
-,\
M
3.
o,
^3T
112.
Mi,
!.
4,
AV
AV
RV.
I.
105. 18;
ii.
cf.
BD,
Quoted by SUV.
I.
117.
16. p.
i.
*. Cf.
.
BD.
112.
Omitted by BK,
3 Mi,
4,
6,
W W W
1,
4,
5,
Kn,
M
3.
BY. VIIT.
SV.
2.
66. 8;
AV.
20.
97. 2,
2,
1042.
li
^?
II
f f%
i
^ kf^r
ft
wft
4:
?.
RV.
I.
116. 16.
i.
8. 0. 2.
3.
M
^.
Omitted by Blv, C
3,
V.
S. I.
RV. Cf. SRV. VI. 59. 4. p. ii. 849. RV. VIII. 90. 6 SV. 2. 762. *refft*n^K, C 4, C 5, Kn, M
;
6,
W W W
1,
4,
5,
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3.
C
^.
2,
3,
6,
1,
2,
11 2,
2,
1,
5, S.
VS.
16. 51.
C
i
5,
Kn,
M 3,
W2, W3;
lo. Cf.
3,
!
4,
1,
Mi,
.
4,
6,
\V
1,
W W
2,
ii.
11.
3.
Cf.
SRV. VIII.
9. 7; Cf.
SRV. VIII. 45. 38. RV. X. 43. 5 AV. 20. RV. X.42. 9; AV. 7.
;
435.
Cf.
17. 5;
50.
6;20.
90. 6. p.
iii.
549.
.
89.9.
*.
KS.
etc.
fo^Rn C 3,
\V2.
4,
5,
Mi,
1,
VS.
3.
61; S'B.
6. 2.
17
RV. VIII.
75. 9.
14
off
'^j
3?'4rftr
ft4r
rfT
fi?t fi?
MM:
f^qfir ^ftftfit
II
V4
II
STSFRT
3Rnfr
Of.
SRV. VIII.
75. 9. p.
iii.
519.
RV.
I.
40.
i.
KV. VIII.
RV. V.
21. 8.
Tal
3.
3.
24. 3;
VS.
20.
2,
5.
<KFT<ft
1,
**IWT C
ii,
1,
C
2,
C
5,
3,
6,
Cf.
Cf.
SRV.
I. 4G. 4. p.
i.
232.
1,
R
58.
S and
8;
19.
SRV. X.
Roth. Cf.
15; 119.
G.
SRV.
39.
42. 7. p.
IV. 127.
I.
RV. X. RV. X.
42. 7;
AV.
20. 89. 7.
RV. VIII.
110. The
passage
44. 6;
AV.
2,
20. 94. 6.
is
4,
6,
W W W
1,
3.
H.
lift
>**r
II
5:
vnrftr
t^r
fnjTPT
r
yprr
i
nn
J I
t'=h4'J|J ]
RN(V
cs
1. Cf.
SRV. X.
40. G. p.
IV. 132,
3.
RV. X.
RV, X.
50. 6,
5,
Kn,
1,
2,
*.
101. 7.
3.
<T^: C
vfif:
1,
3.
3.
err
BK, C
4,
6,
W W W
1, 2,
4,
5,
Kn,
M
3.
3,
Mi,
Omitted by
C
1,
1,
1,
C
2,
2,
3,
6,
2,
R
i.
R
i.
5, S.
fef
M
.
BK, C
4,
6,
3,
Mi,
R
i.
4,
W
4.
5,
1,
Kn,
2,
Cf.
69. 12;
AV.
20. 92. 9.
1. 1. p.
4.
W3.
Cf,
This
the text of
1,
2,
PMbh,
W3.
sftaffir
I!
'
II
This
is
the text of
1,
1,
2,
3,
*.
gjT
1,
C
;
6,
3.
6,
M2, R
1,R2,
5,
S.
The
after
-Small
figure
RV.
within
fifth
brackets
wnsurar:
1,
2,
C 3, C
6,
i,
2,
1,
2,
5, S.
See N.
1, 7.
represents section of
the
iho
corresponding
chapter of
See N.
4. 25.
the Nirukta.
II
RV.
Of.
II. 1.
1;VS.
11. 27.
<*>.
Cf.
S'abara on
Mlmansa
sutra
Cf.SRV.
IX.
o.
.
1. 9.
SRV. IV.
II.
58. 7. p. ii.493.
rT^M3.
RV.
57. 10.
41.
12;
AV. 20.20.7
.
4,
6,
W
5,
4,
5,
1,
Kn,
M 3,
2,
Mi,
W, 3;
SRV.
III. 30. 8. p.
ii.
220.
SRV. III. 30. 5. p.ii. 219. RV. III. 30. 5. SRV. I. 38. 11. p. 206.
i.
1*.
^>C1,C3,M2.
3,
1. S^fcf C
11.
1,
2.
RV.
SHU
2nra^rfir
ft
1 1
y^mu
^TJ
is
omitted
by
2.
M M
V.
01, 02, C
2,
3,
6,
Durga.
1,
B, 1,
2,
5,
S; Roth
5,
M
;
and
S'iva.
^^ C
4,
G, 1,
3,
Mi,
W W
1, G.
2,
1,
BK, C
Mi,
.
4,
W W W
2,
5,
Kn,
M
3.
3,
S'iva; Of.
SRV.
30.
SRV.
III.
i.
10; Cf.
I.
33. 9;
51. 5, pp.
<l.
177. 255.
M
*.
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3,
2.
RV.
SRV. III. 30. 17. p. ii. 224. RV. V. 32. 6. RV. VI. 7. 6. RV. X. 97. 3; VS. 12.77. RV. VI. 22. 2; AV. 20. 36. SRV. VI. 67. 11. p. ii. 874. RV. VI. 22. 3 AV. 20. 36.
;
2.
3.
<
]'
11
sffi:
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1.
6.
^.
See N.
6. 33.
^.
M
*.
V.
<*.
W W W
So.
RV.
I.
179.
Of.
I
Kalidasa
Kumara-
$.
RV. VI. 55. 6. SRV. VIII. 32. 10. p. iii. 388. RV. VIII. 32. 10; SV. 1. 217. Of. SRV. II. 33. 5. p. ii. 98. c 2, c 3, c ft c
-i.
Sambhava. IV;
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6,
?.
1,
M R R R
2,
1,
2,
5,
S; Rotb,
RV. X. 79. 1. RV. V. 54. 6. SRV. I. 44. 3. p. i. 224, RV. X. 12. 2; AV. 18. 1.30. C 1. Quoted by SRV. I. f^Tf5T
6. p.
i.
32,
S'iva
168.
32. G.
RV. VIII.
48. 10.
RV.
I.
<
UI
kl
T%flT
s$R
i *<
shift
**ift ftmft
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i
vdn^
srf%nnf^r
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nr fa sfti
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err
n
i
ftrgrr
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5^n
4,
6,
1,
2,
W3
i.
M 3,
;
<*>.
The
within
square
C
3.
Quoted by SRV.
I.
129.
8. p.
587.
lo.
AA 1.
W W
2,
* C^
5,
Kn,
BK, C
6,
3,
Mi,
R 4, R
4,
1,
3.
^.
V.
RV. IX.
JTTT
112. 3.
O *
1.
*.
3,
W Mi, W
1,
2.
5,
"
SKRhn* BK, C
Mi,
rga gives
as variants.
R 4, R 6, W 1, W 2,
4,
W 3; Du-
Kn,
cited
3,
SRV, IX.
of
113. 3. p.
iii.
829.
The story
Sayanaadds ^fa after osrfeofV. See SRV. IX. 113. 3. p. iii. 829. The quotation is not traced, Cf.
RV X
'
27< 13 '
18. 15.
RV. VII.
829.
50. 5. p.
ii.
fsrffr
fonft wfir]
11
?.
*.
5.
RV.
10.
RV. VI.
a variant by
^.
given as
RV. RV.
ia
III. 30.
The reference
o!
wrongly given
V.
Quoted by SEV.
525.
I. 117.
8.
p.
VC.
8.
VS.
I.
f.
BV.
117. 8.
SRV.
113.
8;
151
5.
pp.
i,
499, 663.
3,
Mi,
22.
4,
6,
1,
2,
RV. VII.
VC.
63.5.
is
63.
W3.
;
5;
its
reference in
wrongly
given as
IX
vs.
4
I.
1.
<:.
RV. RV.
118. 11.
165. 7.
15
f4
*tf|<5!
^iftr f^nft
rT:
'<?:
I
fowl
3^T
315
MH
1.
72'. 2.
p.
ii.
TS.
iii. 2. 7. 2.
11 V. I. 1G3. 7;
X.
7. 2;
VS.
29. 18.
*.
RV. VI.
9.
71. 2.
13. 4;
^
V.
Quoted by SRV. V,
pp.
ii.
VI.
68.
529, 876.
13. 4;
Mi,
2.
BK, C
4,
6,
W W W
1,
4,
5,
Kn,
M
3.
3,
2,
SV.
757.
1. p. ii.
M.
$.
III. 27. 7;
SV.
3;
2.
827.
20. 58. 1;
VIII. 99.
1.
AV.
267;
2.
Omitted by
3,
BFM C
4,
4,
Mi,
6,
W W
t,
5,
Kn,
2,
AV
ir (J 4.
*.
RV. VIII.
92. 3;
AV.
20. 22. 6;
^5T%^?T^ ^T
Cf.
is
repe-.tc'
in Mi.
35.
SV.
841.
SRV. X,
29. l.r,
&t
^i
II
fl
Ta
IT
sir
^.
^.
BK, C
8. p.
2,
i.
329.
Mi,
4,
6,
W W W
1,
2,
4,
5,
Kn,
M
3.
3,
*.
C
5,
3,
6,
1,
11.
2,
1,
2,
S;
Roth and
M 3,
3.
S'iva.
:
is
V. Cf.
M.
SRV.
I.
I.
141. 10. p.
i.
633.
dation by S'ivadatta.
:
RV.
151. 7.
5,
3.
$.
RV.
1.
I.
127. 1;
2.
AV.
20.
67. 3;
SV.
IV.
SJRfifc is
omitted by Durga.
1.
465;
srm?r:
?ren^f SRV.
109. 2.
FIT
$3fpteft
added by
5,
3.
I
Durga
reads:
1.
%m
i.
W W W
2,
C 5, Kn, M 3,
3.
^foKTCT
573.
$.
Cf.
SRV.
5,
127. 1. p.
SRV.
loc. cit.
Omitted by
3,
and Durga.
.
C
%.
1 strikes it out.
1.
RV.
SV.
I.
18. 1;
VS.
3.
28; Cf.
RV.
109. 2.
1.
139;
2.
813.
3TST ^"J <tfTri n 'S'rmTH'Tt VT^% ^r%fr ^^K'^I^TTTFT: sr^rfk^ [ ^n^^^g^Jt ^^MI^ ] ^jsm^^ [ srfr^r$j% ] ^T'^TT'TPT wz n ^r^n ^ii^r-4*ii^iR <4^l r ^^^^ Pfrf^ ^ FM^firRt n nk4iR*) ftRi^i*nRjfit ^r^
I
I
I
'
5rf^f
trap;
<
^H^ ^T TT%
I
4)^1 In
mHnii
i.
^mw Roth.
SBV.
I.
BK, C
i.
^. Cf.
51. 13. p.
260.
103.
R
Also
.
4, 11 G,
W W W
1,
i,
5,
Kn,
M 3, Mi,
3.
2,
^. Cf.
SRV.
I. 18. 1. p.
i.
TOTTO* BK, C
Mi,
Cf.
V.
4,
6,
W W WX
1,
4,
5,
Kn,
3,
2,
2.
1.
W W W
2, 4,
C 4, C 5, Kn, M 3,
3.
275.
loc.
C
3,
.
5, M
3.
C5,M3.
87. 24. p.
Quoted by SRV. X.
277.
IV.
RV. IV.
4. 1;
VS,
13. 9.
It SRV. loc. cit. 1$. RV. X. 162. 2; AV. 20. 96. *. &fon C 4, C 5, M 3, Mi. K. Cf. AV. 12. 2. 28.
12.
rtftri
?^
flfRft
3?rg
T^T
i
^Tcf:
^FnWTITRR.
i
T3TT&
^TTH
fi^ii^ siTO^iifew^Hw
1.
Fragment
of
RV. X.
7.
103.
9.
12;
33;
Of.
SRV. VIII.
5.
AV.
Of.
*.
3. 2.
2.
VS.
44; N.
1.3.3; 34.7.
SV.
7.
1211.
:
AV.
4. 25.
14.2; SV.
The word
4,
2. Of.
SUV.
9. C.
I. 5.
i.
3;
pp.
46,
RV.
1. 64. 9; 73. 2.
RV.
W W W
2,
I.
5,
Kn,
M
3.
<*..
3,
30.
1097.
W. Durga
Quoted by SRV.
68.
1.
67.
2; VI.
un as a variant.
pp.
i.
326
ii.
874.
Quoted by SRV.
719.
164. 49. p.
i,
jf
RV. VII,
39. 4.
^ sift
'
I
1.
EV.
2.
24;
8. 14.
*.
EV. X.
iii.
^.
Mo,
p.
Mi,
E 4, E 6, W 1, W 2, W 3.
BK, C
4,
05. Kn,
^.
1,M2,
E
.
1,
E
I.
2,
5, S.
V.
EV. VIII.
688; VS.
SV. 1.133;
I.
2,
EV.
169. 3.
44. 8; Of.
7. 32.
1*.
EV. V.
N. 1.15.
<*.
Quoted by SEV.
56. 3. p.
i.
283.
IV.
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v>.
<*.
EV. I. 56. 3. SEV. I. 62. 1. p. i. 304. EV.VIII. 89. 7; SV. 2. 781. EV. X. 82.4 :VS. 17. 28.
2. 4,
M 3,Mi, E 4, E W W 2, W
1,
5,
Kn,
3.
m.
RT
dftr
ry^f
'Iff:
ftrot
^ftr
ftroft
11
1^
11
RV. X.
MS. IV.
116.8.
ia. 9.
^.
7. 3'J;Cf.
19.
1; VS.
Cf.
^.
Quoted SRV. V.
52. 6. p.
ii.
813
4,
5,
^o.
3.
RV. V.
52. 6.
I. 7. 6. p. i.
11.
.
Quoted SRV.
56.
RV.
2.
I. 7.
6;
AV.
SV,
K V.
III. 28. 2.
971.
I.
KV.IV.
U
23.
8;Cf.N.10.41.
IV.
RV.
I.
33.
V
*flMu
wRr ft***
RV.VI.
6. 1C.
itsiMi
1.
BV. VIII.
32. 10. pp.
32. 10
;SV. 1.217.
18.
<*.
19. 1;
VS.
7.
39; Cf. K.
*.
Quoted SRV.
ii.
III.
5; VIII.
*o.
186
; iii.
388.
RV.
9.
III. 1. 12.
^.
V.
RV. VIII.
30. 3. pp.
21. 8.
I. 9.
11.
Quoted SRV.
pp.
ii.
Ill, 19. 2;
IX. 109.
187
Quoted SRV.
i.
; iii.
822.
3; 29. 2; III.
ii.
65,
150 ;
218.
<l.
RV.
5,2.
p. iii.
16.
1.
101. 10.
is
* Wftfrg Durga.
.
added after
73 by
RV. VI.
Mi,
44. 21.
:
BK, C
6,
RV. IL
4. 6.
4,
W W W
1,
4,
5,
Kn,
M
3.
3,
2,
^.
Quoted SRV.
VIL
8. 6. p. iii. 23.
^r
is
added by RotL.
faqr
y^rfn
OT
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TT
EV. X.
Cf.
69. 4.
5. 7. p. ii.
omitted by
SRV. IV.
367:
Durga.
RV.
;gSt
I. 7.
7;AV.
6.
Quoted SRV.
RV.IV.5.7.
i.
57.
54. 3.
KV.
RV.
VII.
I.
RV.I.
9. 6.
RV. V.
32. 5.
3.
34. 3.
W W
1,
S3fj
oi^(^ C
Kn,
5,
2.
B 4, R
16
6,
W 4W W
1
2,
4,
5,
Kn,
M
3.
3,
Mi,
^W% f
Mi
l
BK, C
l
4,
5,
R4 R6 Wl,W2,
f
M
3.
3,
f^f
fo
firt
'ftfer
Tcn
5ft
ft
:
i
<|jmftr
ilRMH^Nt:
raft
1.
W W W
12. p.
i.
M
3.
3,
R
I.
4,
6,
W W W
1, 2,
M
3.
3,
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^.
RV.
RV.
I.
33. 12.
I. 33.
RV. VII.
178.
60.
7.
Quoted SRV.
I. 61.
RV.
VS.
142.
10;
AV.
I.
5.27. 10;
V.
12;
AV.
27. 20.
^.
Quoted SRV.
I. 61. 6. p.
i.
299.
Fragment
of
RV.
6.
i.
22. 4.
2;
$. Of.
SRV.
:
I.
61. 12. p.
302. Sayana
reads
.
9; 37. 3; 54.
53,
200,
273;
RV.
I. 31. 10.
411,
^?
ii
II
IIV.
G. 1.
<?,.
Omitted by
C
1,
1,
C
2,
2,
C C
3,
6,
Omitted by BK, C 4, 05, Kn, 3, Mi, II 4, R 6, \V 1, 2, The commentator 3, and Durga, says Yaska did not cite any quota-
M
?o.
1,
2,
R
R
R
R
R 5,
4,
S.
5,
W W
of
Omitted by BK,
C
C,
.,,
Mi,
4,
1,
Kn,
2,
W3.
11.
meaning
RV.
I. 33. 3.
\.
S.
<l.
RV.
I.
90.
1;SV.
13. 27.
1.
218.
.
7.
41. p.
iii.
30. 11.
3,
^. *R5TT?T
C 4, Mi & Roth;
30. 11. p.
3,
1,
RV. VI.
47. 16.
2.
S'ivadatta.
.
Of.
SRV. X.
5,
IV. 90.
2.
W W
Quoted SRV.
162. 7. pp,
i,
I.
2;
wsft
j
^TT^
I
1.
RV.
I.
r:
is
;
omitted by
cf.
3.
RV.
300.
I.
3.
164. 51
N.
7. 23.
i.
M3,
Mi,
R4, R6,
1,
2,
Quoted SRV.
I. 61. 9. p.
W3.
RV.
cf.
VIII.
4.
19;
cf.
BD. VI.
44.
4,
1,
RV. III. 36. 4. RV. RV. X. 22. 2. Quoted SRV. I. 61. 1. BK C 4 C 5 erffeirgt
Mi,
p.
i.
296.
>
**
^m^itSH* BK,
Mi,
*.
.
Rl, R C 5, I*iFt
See.
6,
W W W
2,
5,
Kn,
M
3.
4,
6,
W W W
1,
Kn
M3
3.
>
2,
3,
Cf.
SRV. VIII.
99. 4. p.
lii.
586.
RV. VIII.
99. 4;
AV.
20. 58.
2;
1.
N.
5. 1.
RV.
I.
190.
Of.
BD. IV.
63.
[*<! IcT
if? $
|
?
f5TR
11
qr
I
ii
1.
Cf.
SRV.
I.
190.
3,
1. p.
i.
787.
M 3, Mi, R R 6, W W W3.
4,
1,
2,
3.
Omitted by M
541.
is
2.
omitted by Durga.
^.
Quoted by SRV. V.
25. 2. p.
ii.
srr srr f
RV.
61. 11.
I. 15.
1>;
KV.
1,
I. 39. 10.
i;
RV. VIII.
4,
fo&t C
211.
1.
3,
61. 17.
p.
iii.
2,
i.
and Sayana on
20; SV.
4,
39. 10. p.
*.
RV.
1. 5,
I.
117. 21.
RV. VIII.
307
'Hi^ltr BK, C
Mi,
e.
4,
6,
W W W
1,
kn,
5,
M3
3.
2,
Omitted by BK, 04, 05, Kn, M3,Mi, R4,R6, Wl, W2, W3. Quoted SRV. VIII. 22. 6. p. iii.
344,
Omitted by BK,
4,
Kn,
[8RT:
srai
1.
.
1. G.
^N
M
and
2,
03, C
5,
6,
C
Mi,
H.
S.
R
.
4,
R
R
6,
W W W
1,
4,
5,
Kn,
M
3,
1,
2,
1,
2,
S; Roth
3,
S'iva.
,
2,
RAr
Mi,
4,
C,
W W W
1,
2,
C' 5,
Kn,
M
3,
3,
<:.
^.
sfte^for c 5, RV. 'VIII. 07. 5. 3TSSTTOT BK, C 4, C 5, Kn, Mi, R4, RC, 1, AV2,
C 4, C 5, M 3, Quoted by SUV. X. 5. G.
ii:
W
p.
1.
IV
11.
is
missing
W
2,
J,
M W3;
3,
in the
undaries
only six.
sfalftf
ifa
*f^T
t^
fifan-
crier
%frf
r:
*<flft
f^ron
is
11
1.
UV. X.
Mi,
10 13
AV.
1,
18.
1
1.
15.
added after
c!>BK,C4,C5 KD,
4,
6,
1,
W W W
2,
2,
M
3.
3,
by Durga.
H.
STWS
Mi,
BK,
4, 1,
4,
4
f9RH^: C
3,
06, Ml,
.
R6
5,
Kn,
3,
1,
2,
1,
R
4,
2,
R
5,
5,
S; Roth and
6,
W2, W3;
2.
S'iva.
srerem c
3,
Mi,
i.
The passage fe
is
RV. IX. 3. 5 SV. 2. 609. RV. VI. 63. 8. H. W. Quoted by SRV. VI. 63.
;
8. p. ii.
864.
1<.
omitted by Durga.
35. 5.
$.
.
RV. IX.
RV. X.
Cf.
RV. X.
26. 4.
29. 1;
ii.
AV.
20. 76. 1.
M
Mi,
.
BK, C
3,
4,
Mi,
4,
6,
5,
1,
Kn,
2,
<s.
BD.
114.
4,
1,
W3.
C
Quoted by SRV. X.
84. 5.
*.
R 4, R 6, W
^rfmBK, C
W W
2,
5,
Kn,
M
3.
3,
p.
IV. 252.
>
?? 9raffSrcrf5frsn
fitft
\
1^5
ipr.
rft^ fq%
*
I
II
^o
II
RV. X.
3>nyr
155.
1.
t.
<^.
KV.
VII.
18. 21.
Roth.
i
21
AV.
8. 4. 21.
W3.
3,
3,
Mi,
4,
6,
5,
1,
Kn,
2,
AV
.
and Durga.
W3.
is
.
omitted by
C
1,
1,
M R R R
2, 2,
f:
1,
2,
3,
C C
6. 6,
4; VII.
;
18.
1.
pp.
ii.
434,
883
**. Of.
iii.
36.
5, S.
B.
and Durga.
W.
Cf.
KB. VI.
13,
S'B. I.
7.
6.
for
ur* *i.siH*<*4n
^1^
IRT
jfe
^TT
X
*
I
1.
RV.
748.
I.
174. 2.
I.
Omitted by BK,
174.
'J.
^.
Quoted by SRV.
p.
i.
]
Mi,
Cf.
4,
6,
W W W
1,
C 4,C 5, Kn, M 3,
2,
3.
ii.
SRV.
303
*.
RV. X.
BD.
i.
86. 9
AV.
20. 126. U
Cf.
53.
Maodonell translates
92. 30. p.
3,
Mi.
C
6,
M
260.
4,
C
1,
5,
W
3.
Kn,
2,
3.
:
557.
W
4,
1.
Cf.
SRV.
I.
I.
51.
14,
p.
i.
^.
vs.
RV.
51. 14.
C
6,
4,
5,
1,
Kn,
2,
K, C
4,
5,
Kn,
3,
2,
4,
5,
3,
4,
6,
1,
2,
Sng*$ Roth,
S'ivadatta.
W3.
*. Cf.
*.
H:
R
4,
BK, C
4,
p. i.
260.
6,
5,
1,
W W
2,
ii.
Kn,
3,
Mi,
Cf.
3.
SRV.
302,
302.
lo. Cf.
p.
ii.
SRV.
17
loo. oit.
[
II
Br^f 4r
II
SIT
n
\
!.
45. 4. p.
<*..
77.
ii.
p.
430.
525.
!.
W
{.
3;
& Durga. C
BK,
W reads 3^ m.
6,
RV. VIII.
refarsra
Omitted by BK, 04, 05, Kn, 3, 1, 3, Mi, R 4, R 6, and Durga, who remarks
W
I
77. 11.
V.
Mi,
*" ^
4,
6,
4, 1,
Kn,
2,
3,
Omitted
3;
SRV.
Roth and
Omitted by BK, 3, Mi, R 4, K
S'ivadatta.
RV.
VIII. 77.
52. 3.
6.
1,
W W
13.
RV. X.
2,
W3.
Of.
1^.
6. 4.
N.
W
IS.
4,
6,
5,
1,
Kn,
2,
Mi,
4,
6,
1,
2,
is
omitted
and Durga.
by 03.
II
II
!TTC?TT Jf
n
1.
RV. X.
51.
1.
Cf.
BD. VII.
ii.
80.
V.
Small
figure
within
brackets
3.
RV.
516,
I.
116. 8. Cf.
BD.
I.
110.
p.
i,
represents
section
of
the
corresponding
\.
Quoted by SRV.
11G, 6,
the
sr
i
aridef
The
6. 9. p,
.
passage:
is
i.
quoted by
SBV.
53.
BV. X.
BV.
47.
146.
I.
89. 10.
1. 1-
6.
C
V.
<H.
1,
2,
6,
fr& C
Cf.
1,
C
6
2,
6,
M M M M
1,
*..
AV.
20.
38. 4;
1.
20
3.
4;
20.
70. 7;
SV.
198; 2.
1,
3.
BD.
i.
JBrhatsarvdnukrama
50. 11.
9 iH,p.
1.
-*- *-
20, 62. 5;
388;
2.
375.
1^.
!*.
5.
C. BD.
i,
34
IV.
untraoed.
1%
BD.
i.
H.
ft
iH
Sfcr
Ri+iRF(
R
I)
II
53
T
5T
^
?.
^ff:
EV. X.
1.
153. 2;
AV.
4;
8.
20. 93. 5;
SV.
*.
120.
S.
*.
RV. X.
SV.
2.
152.
AV.
44;
1.
21.2;
?o.
1218; VS.
1.
1.
18. 70.
11. Cf.
1*.
*.
V.
M ft^o
RV.
RV. RV.
I.
AV.
su.
6. 7.
2. 5. 5.
VIII.
SV. 1.242;
<1.
2.
IV
Paraskara
gr.
II
6.
19;
37. 1.
cf.
*.
(9.
BD. IV.
Mi,
115.
The second
W W
2,
BK, C
4,
C
3,
Kn,
M
8.
3,
1. RV. VII. 104. 15; AV. 8. 4. 15. m. RV. VII. 104. 15; AV. 8. 4. 15. U. Cf. BD. i. 36. 1. RV. X. 129. 2; of. BD. i. 58: ^
I
1,
R 7, R
RV, X,
129. 3.
V.
II
3.
II
srr
rr
xrt*ft%rcfif
*TTT W^TTT
i
3rftr
Cf.
BD.
i.
1,
2,
6,
1.
RV. X.
BD.
i.
53:
Cf.
BD.
i.
20.
16,
^^
RV.
cf.
example
I,
Quoted as an
BD. VII.
17.
164.
i.
37;
f
AV.
9.
10, 15;
The 4th
section
ends here in
BD.
56
ft
vrrT*ni5T
WK:
^ft%'
4,
quoted
tion.
as
an example of agitaajsjrfqr
^s
R
V.
8, 3.
W W
1,
5,
7,
Kn,
2,
M 3,
3.
BK,
Mi,
7,
See Ngh,
The passage:
ifc^f^r
i.
122.
is
^n
I.
^ e ^ ^y SRV,
omitted
3.
by
;
164. 37. p.
713.
Cf.
BD.
i.
35.
ii.
2936
3;
of.
Cf.
BD. IV.
143.
RV. X.
RV. X.
Cf,
107, 10,
34.
i.
BP.
3.
BD,
i.
71,
3Tftr
srftr
m
I
3T W*TFl*tt?\r^
Ftgr
^:
5:5
*T2TT
ftc
3TT
If"
Cf.
BD.
i.
74
<*.
Cf.
BD.
i.
7071.
c, J\L i.
^.
i
TV"'
^T^TT^[>T^[
H3
1^.
=3
is
added
after
in
Cf.
^fvir ft H:
II
Bib. Ind.
ed. of
N.
KB.
1. 1
1,
C
:
6,
Roth.
V. Cf.
BD.
i.
73
II
*.
t^T
C
4, 8,
^T C^ 5Tm: M W W W
II
TT^:
BK,
5,
7,
3,
Mi,
7,
1,
2,
3.
47. 8;
of.
AV.
19. 15. 4.
^. Cf.
AB.
ii.
17. 17
V. 32.
3. 1.
KB.
.
III. 30. 5.
II. 18. 4.
S'B XI.
2. 3.
t.
.
RV. RV.
Ill, 53. 6.
? for
srftr
srftr
*
u vs H
n
1.
*.
C
8.
lasfc
1,
2,
6,
M M
1,
4,
The
section ends
2,
1,
6,
f^ir
lo.
2,
1,
Omitted by BK,
4,
5,
M4,
V.
S.
Kn,
94. 2.
4.
*;
.
W W
2,
3,
3.
Mi,
E7,
of.
8,
7,
1,
75. 9.
94. 2.
Hdhwc Both;
120,
BD.
i.
119,
Cf.AB,ii. 32.1; iii. 13. IjIV. 29. 1 ; VIII. 12. 4; KB, VIII. 9;
WTST
Mi.
i.
Cf.BD.
XII. 4; XIV.
1,
3,
5;
XXII.
117119,
1,
1;
GB,I.
12,
1. 17,
29;
2.24;
II. 3. 10,
C
BD.
2,
6,
M M
1,
4.
16;BD.i.
11D.
iii.
41.
II
11
11
TOT
1.
RV. X,
Kn,
17.
3;AV.
18,2.54.
V>. siflRT
1,
2;
6,
1,
MT4,
*.
W
V.
3,
7,
8,
W W
1,
5,
B.
7, 2,
.
&
Roth.
The
cor (responding
I.
3.
BD.
ii.
4t
5, 13, 14.
^, Cf.BD,
ii.
13
14.
1
;
^gfN! C
W W
3,
4,
7,
M 3, Mi,
W
;
2,
IV
Of.
1.
AB.
1,
II. 32.
III. 13. 1
V.
9; 5;
4.
i.
1; VIII.
3;
1. 19,
12. 4;
M. Cf.
*. Cf.
BD.
130131.
32.
1
;
XIV.
GB.I.
iii.
XVI.
29;
2.
24; II.
10;
AB.
1;
ii.
13. 1
IV.
4.
18.
31.
VIII. 12.4;
9;
2.
24;
II.
S ; Roth.
V*. *fiprfa*r
omitted by
ft^BK, 04, C
Mi,
7,
8,
W W W
1,
7,
Kn,
M
3.
3,
Durga*
2,
n.
^04,
BD.
05,07, M3,Mi,R7,
1,
2, 3.
4.
Cf.BD.
Cf.
i.
87;ii.
6.
W W R^8, W
ii.
BD.
ii.
23.
1*. C!.
1516.
18
SK^TT
tr:
f^STsfJ
I
^T
^T
TOT
t3f^
rf^r
mF^TfjTT^^a
-Of.
12. 4;
KB.
III. 3.
Cf. AB. V. 6.1; VIII. 12. 8; KB. XXIII. 3; BD. i. 130131 SUV. p. i. 2.
;
omitted by Durga.
eJJ-jja^NjjO
j
who
I
places
^^r^
after
III.
1. 3,
Cf.
AB. V.
ii.
12. 1
VIII
12. 4-
Daivata Brahrnana
Cf.
BD.
V. Cf.
1314.
I. 4. 2.
AB. V.
2
;
19. 6;
;
Chha. up.
XL
i
XII. 2
10;
KB. XIX. 4,
4;
GB.
I. 3. 8,
4. 24.
^ret^r^i SF?^*^
V?.
Cf.
C
8,
W W 3;andDurga.
2,
Kn,
5,
3,
Mi,
7,
7,
1,
";
Roth
variant
$.
.
Quoted by SRV.
p.
i,
2.
Cf.
BD.
Devtadhyaya Br.
III. 2.
MS.
II. 2. 11.
'<iT=rRt
\\
sr^nr
VT^rftfrT
^IT^T^tRr
J
I
T jf
^Tf
II
II
Of. also
Kn,
W W
2,
3,
Mi.
7,
8,
RV. VI.
16. 48.
1,
3.
t,.
Of.
BD.
i.
91.
I.
1.
i.
MS.
Of.
Of.
II. 2. 10.
ii.
$. Of.
.
BD.
71.
SRV. RV. I. 1.
2. 12.
1.
p.
i.
24.
BD.
ii.
24;
i.
Of.
2.
S'ankara on
7.
A. N.
^, Of.
Vedantasutra
28: N.
3. 19.
sf^r
i.
Mi,
3.
Of.
SRV.
Of. S'B. II. 2. 4.
2.
I. 1. 1. p.
24.
is
Jo. *ft
%^: *N ^rerr
omitted
by
Durga.
W. Quoted by SRV.
Of. also S'B.
I.
127.
1.
p.
i.
VI.
1. 1.
11.
573.
I. 1. 1. p.
i.
24.
v:
IKT
cTf
h*n
n
[
^]
1.
Omitted by Bk,
Kn,
W W
2,
4,
5,
3,
Mi,
7,
8,
7,
1,
3.
AB. II. 3. Taitt. B. I. 4. 4. 10. AB. I. 1. 4; Tand. B. II. 1. 12; GB. II. 1. 12; Sad. B. III. 7; S'B.
Cf.
I. 6.
*.
RV.IV.58.8; VS.
2.
17. 96.
8; MS.'l.
after
siffr:
4.
14.
is
added
in all these
passages.
RV.
Cf.
I,
164. 46;
AV.
1,
9. 10. 2tt.
SRV.
i.
I. 57. 2. p.
i.
285;
I. 62.
M
1.
is
Omitted by
1,
2,
C
3,
3,
C
5,
6,
4,
2,
R
i.
S;
2. p.
311.
of.
SRV. L
164.
46. p.
718;
V. fttffoftfa is
<*.
omitted by Durga.
17.
89;
of.
c
SRV.
i.
omitted by Durga.
loo,
11. Cf.
oik
r:
'Hf^l H ^M
^^1 <l cT
1. Cf.
BD.
BD.
i.
78:
MS.
IX.
I. 8. 2.
5. 1.
Cf.
AB.
III.
36. S'B.
68:
Cf.
i,
67:
.
MS.
Cf,
I. 8. 2.
<:.
SRV.
1. p. i.
I.
44.
1.
p.
i.
223;
I.
127.
<*..
573.
1.
RV.
The
I.
99.
Cf.
II.
BD.
39.
ii.
30:
etc.
AB.
<jo.
section
within
brackets
2,
is 6,
I
i.
omitted by
C
2,
1,
C
3,
3,
M
V. -Of.
1,
4,
R
cf.
5, S;
and
8?.
BD.
92:
31.
q%& ft
C
4,
5TT3: etc.
11.
Durga. Cf. N.
14. S3.
;
Cf. also
<l.
ii.
EV. X.
ofto C
188.
4,
BD. VIII.
7,
Omitted by BK,
C
8,
5,
W W
2,
Kn,
3,
3.
Mi,
R 7, K
7,
1,
W VW
Roth.
5,
3,
Mi,
m
5TT
srftr
cT^T
55^1
fe
?.
RV. X.
188.
4,
Cf.
S'ankara
on
Vedantasutra
*.
STRfN^T C
1,
2,
C
3.
W W W
\.
5,
07,
I. 2. 28.
3,
Mi,
I
Of.
BD.
i.
90, 97.
V.
*i.
RV. IV.
N.
7. 17.
58, 8.
Cf.SRV.
5. 4.
I.
i.
60. 6; III. 2. 1;
ii.
VII.
^.
RV.
47.
41,
I. 50.
1;
AV.
1.
13. 2.
16; 20.
7. 41; 8.
pp.
293;
133
-iii. 16.
13;
SV.
31;
VS.
Roth.
98. 1
i.
;
N.
Cf.
Cf,
12i 15.
RV.
I.
VS.
26. 7.
BD.K67.
BD.
ii.
1*. Cf.
11.
BD.
I.
67:
Writ f^T
<.
60.
RV.
59. 6,
OT
<4tal*fi
3cft^ li
srorftr
ftf^
1,
2.
Cf.
SRV.
I.
60.
6. p.
i.
293.
13. 2. p.
ii.
MS.
II.
2:
1.
2.
Cf.
KB. IV.
3;
XIX.
S'S'. 8.
22. 1.
V.
Quoted by SEV.
I.
60. 6. p.
i.
293.
25.
M. Of.
BD.
i.
67. S'B.
IX.
3.
1.
VS.
33. 92.
88.
ii.
RV. X.
^.
vj.
RV. VI.
Cf.
etc.
89.
3.
Cf.
Cf.
BD.
GB.
1617.
20.
4,
I. 2.
M
KB. IV.
VI.
3; cf.
fesmTO^raf Trft C
3,
Mi,
W W W
1,
C
3.
5,
7,
2,
Cf.
Cf.
i.
103.
9. 1;
Cf.
BD.
i.
101.
AB. VII.
ii.
BD.
1G
17. S'B.
6. 1. 5:
?^n^BK, C
7,
8,
W W W
1,
4,
5,
7,
M
3,
3,
Mi,
2,
5r*ji*444i<j|Ti
TO
^r srfH
m
MI win
$H |l~n Pi
1
WT
rr [
^^ar^o^rrf^ *n ]
^5
II
II
it
7,
9,
W W W
1,
4,
05, 07,
2,
M 3, Mi,
3.
[.
05, 07,
8,
7,
W W
>.
1,
3,
Mi.
RV.
22.
I.
98. 1;
VS.
26. 7.
See N,
7.
4,
C 5, C
8,
7,
1,
Kn,
2,
W3.
mi 01, C
2,
6,
M
pi
1,
^f tftfa
is
added
after
^r<ft%
M4,
Quoted by SRV. 437; cf. also IV. 5.
I.
byM3.
98,
^
1.
i.
RV. RV.
I.
164. 51.
7. p. ii.
366.
1.
164.
47LAV.
6..22. 1,
yw^Sf^il'
[
^s
95 1
/Hffir
^itn t^ ^IH
^.
Quoted by SRV.
718,
I.
164. 47. p,
i.
pp,
1722-3,
Cf.
MS.
II.
4.
8?
*. Of.
BD.
ii.
89,
C
1,
*.
^m^f^
M4,
8.
C
C
2,
C
5,
6,
last quotation
1,
is
cited
by PMbh.
vol.
i.
p. 256.
3.
V.
M
^.
Omitted by BK,
3,
4, 8,
Mi,
7,
W W
1,
C 7, KD,
2,
M
Durga,
1.
W3,
*T3Tf?cT
5^
1,
02, C
6,
1,
4,
S;
Koth.
lo. S'B.
V.
2. 5. 1.5;
VI.
6. 1. 5,
i.
p.
157.
.
S'S'. 8. 22.
Cf.
KB. V.
07,
8.
Of.
TS.
II.
4.
10.
.
M 3, Mi,
3,
ar<Dfo*
M 3,
YS.
33, 92.
19
wrfir
ifl'TT
ilraftvt
&5T
5&
II
1. As'v. S'raut.
VIII.
3.
1,
Cf.
2;
SRV. X,
88, 1. p.
IV. 278.
^.
%?Tf3>
4,
*.
.
C 5, M 3, KV. X. 88.
afT^f
1,
W Mi, W
3.
BV. VI.
8. 4.
1.
Omitted by BK,
5, 3.
4,
W W W
2,
r:
4,
7,
Kn,
3,
Mi,
W W
2,
05, C
3,
Mi,
R 7, R 8,
7, 1,
3.
Cf.
AB.
II. 38:
3. 4:
Mi.
^3f*?T:
is
however
Cf. also S'B. VI. 4.
added on the margin at bottom, obviously a different and probably some later scribe.
3f4 %
W W
2,
4,
3.
5,
M 3, Mi, W
6. 9, p. ii.
145.
RV. X.
88. 6.
H^I^I
<4^*^M(*
II
RVS
II
$T
^"i*<
4.
<*>.
Omitted by BK,
C
7,
4,
C
8,
^.
Quoted by SRV,
I.
59. 2. p.
i.
291.
Kn,
So.
*.
B
.
*X^
7,
C
8,
W W W
1,
4,
5,
7,
M
3.
W W
2,
5,
3,
3.
Mi,
R
is
7,
1,
3,
Mi,
The quotation
untraced.
2,
11. Cf.
SRV.
loo. cit.
Quoted by SRV. X.
279.
88. 6, p.
IV.
W.
1^.
'arft'rcj
M 3.
88. 11.
5,
^.
*.
RV. X.
RV. X.
Kn,
88. 10.
IV.
q%Cl, C2,C3, R 2, R 3, R 5, S.
^T^t
Of.
06,
M],M4,
S.
!<!.
W W
2,
3,
Mi,
7,
R 8,
88.
7,
1,
3.
II.
p.
W. RV. X.
ti+uii<?<4i*u
^
:
i
iraftr:
$^
H PT
3
?T^IT
c^T
TT
ffn
The whole
passage:
is
q
SRV.
4,
C
3.
5,
7,
3,
W W W
1, 2,
Mi,
quoted by
t.
This
AS'.
is 1.
S.aSjS'S', 1.6.2.
3.
EV. X.
Of.
88. 19.
I.
*..
VRS
SRV.
i.
4.
^o. Of.
BD.
i.
67.
3; pp.
5,
M 3, Mi, W
11.
I.
MSS.
of
both
the
recensions
vs.
ftr^
II
TOT
W
jf
2,
W W
ii.
1,
C 2, C ^
is
3,
M M
1,
4,
C6.
6.
3;
crossed
and
C
t. Of.
<*>.
7.
BD.
iii.
61.
Of.
BD.
VI.
3. 3. 13.
BV. X.
RV.
73. 10.
*o.
II. 12. 3;
AV.
20. 34. 3,
i.
^.
V.
Quoted by SRV.
I. 15. 7. p.
i.
11. 1^.
Quoted by SRV.
I. 15. 7. p.
95.
RV,
I, 15. 7.
RV.
II. 37. 4.
raft
ft*ro>
raft
^T: ft^rg
BRUIT
ft^
*.
M
^. Of.
^.
3-
RV. V. RV.
60. 8.
BD.
iii.
65.
II. 37. 3.
EV,
I. 96.
iii.
1-7.
62.
*m: 01,03,11 4, a
f^wnft
V. Cf.
BD.
BD.
fawft
Roth.
M. Cf.
*.
iii.
U.
.
Omitted by BK,
4,
5,
Quoted by SRV.
113.
II.
37. 4. p. ii.
W W
2,
.
R 8,
7,
lt
AV.
4.
39. 9;
iii.
VS.
5. 4.
Cf.
BD.
iii.
26.
4. Cf.
BD.
63-64.
2'
M 1.M3.M4, W2,
]
i
fct
'sr
^r:
t^rer 3T
I
STFT*
5RTT
3Tfcfft%
I
ftn:
I.
8. 6:
Cf.
.
BD.
.
ii,
27.
^ ^ * a^f^t^a p
rv ii. 4. 1.
7
5,
^.
KB. X.
BD.
3;
ii.
AB,
158.
^.
W
1*.
5.
12. 1;
^T%?TT G
2.
3,
Mi,
W
12.
1,
^. Of.
RV. X.
VS.
vrofar:
Cf.
110.
V.RV. X.
VS,
S.
2;
AV.
5.
2;
110.
1)
AV.
29. 26.
7,
29. 25.
11.
M
j
3.
Omitted by BK,
W W
2,
Kn,
4,
5,
3, 3.
Mi,
B7,
8,
7,
1,
AB.
BD.
II.
24:
Cf.
il 28
2.
iii.
2-3.
29. 27.
RV.VIII.
2; VS.
%cTTTfrr
fo5 f|:
il
vs n
? t^fr SR
arrarofr
f^^rt
*9
1.
srfirfHrf
H.
2. 1. p. iii, 8.
17.
2.
p.
35.
V
.
BV. X.
VS.
^TRrr
110.
3j
AV.
5.
12.3;
51
is
M
RV. X.
VS.
3.
29. 28.
07,
3,
added
4. Of. *.
just above
iii. 5.
2; a in Mi.
BD.
110. 5;
AV.
5.
12. 5;
BV. X.
VS.
110.
4;
AV.
29. 30.
4,
5.
12.
4;
29. 29.
**3W>
1,
W W W
2,
5,
7,
3,
Mi,
3.
Omitted by BK,
C
7,
4,
Kn,
W W
2,
5,
8,
3,
'Mi,
7,
1,
3.
Cf.
BD.
iii.
6.
20
srnSr
3TT
^rr
*rf
^q^T?
i
*NUV
snl
r^n
JTC^TT
5^*
^^
sfterrcr
sr
*nsEr!r:
\\
ft
II
I)
M
AV
^.
3,
Mi,
7,
8,
1,
2,
3.
*.
N.
2. 18.
iii.
RV. X.
29. 33.
110. 8;
AV.
5. 12.
8; VS.
^
V.
Cf.BD.
9.
Jo.
Quoted by SRV.
i.
I.
22.
10.
RV. X.
110. 6;
AV.
I.
p.
5. 12. 6; 27.
117.
8; VS. 29.31.
I*.
<j.
SRV.
i.
I.
Quoted by SRV.
142. 11. p.
49. 2. p.
i.
247.
637.
4,
$. Cf.
<s.
BD.
iii.
11.
;
RV. X,
29. 32.
110. 7
AV. C
4,
5.
12. 7
VS.
.
W W W
1, 2,
!
5, 3.
7,
3,
Mi,
Quoted by SRV.
iii.
BD.
<.
Omitted by BK,
5,
7,
Ku,
1C.
n
^|<
1.
EV. X.
29. 34.
110. 9;
AV.
5. 12.
9; VS.
SRV.
N.
8.
loo. cit.
^. Of.
BD.
I.
%.
iii.
*
110. 10;
15, 25.
.
\.
RV.
95. 5.
6,
I.
RV. X.
VS.
AV.
5. 12.
10;
v.
29. 35.
cin^r
2,
95. 5. p.
.
i.
429.
W W
:
4, 3.
5,
7,
3,
Mi,
1,
Omitted by BK,
4,
5,
Kn,
W W
2,
i.
3, 3.
Mi,
R 7,
8,
07,
1,
11.
.
7,
M 3.
According
to
Of.
?%^rfq%%Jr9I%SRV.
p,
I.
95. 5.
^^
RV.
III. 8.
429.
^ftstff
% 51^
5T
T^r
^1%:
II
]
J
c[rg4cfiR
i
^T%!
^rr
^tTTr
n
^r
Ro
1.
EV.
1,
III. 8, 1.
4,
W
C
5,
it is
*.
^TWf^ C
W W W
2,
7,
3,
Mi,
3.
inC7.
III. 8.1.
p.
ii,
.
X.
Quoted by
155.
SRV.
According to
is
Durga ^T WHITf
V.
4.
13.
7:
mana.
He
:
remarks:
I
adding the
I
<*.
.(^r
M 3.
;
quotation
%
i
rf 35TT
^T-
*r^ ^rr^r^TT'w
1.
V
5
KS. XVIII. 21
209. i ;
of,
MS.
4. 13.
7:
Cf.
KS, VI.
MS.
I, 8, 1.
EV. x.
70. 10.
(...Or^rr)
Cf.
.
BD.
Hi 29.
110. 11;
C
6,
4,
05, Kn,
1,
KV. X.
VS.
AV.
5. 12.
11;
2,
29, 36,
ftrfJr*ffar
3rg*rnnfe[
^rf:
II
I sRn
1.
W
V
.
*>.
4,
1,
5, 3.
7,
M
i.
3,
W W W
2,
i
Mi,
07.
3. Cf.
lo. Cf.
KB.
i.
Ill, 4.
S'B.
3. 2.
I
1. p. i.
782,
MS,
11. Cf.
4.
12:^4t%snn5rT:
III.
4.
KB.
Omitted by BK,
untraoed.
is
C
7,
4,
5,
7,
1,
<l.
Kn,
by
2,
3, 3.
Mi,
R
C
R
C
8,
W
C
*.
CT&*n...?raR'Jn*
omitted
W W
3TTRT
<*.
M
Cf.
3,
W W Mi, W
1,
3f3<TRrr:
4, 2,
5,
7,
3.
3?*?
AB.
i.
KB. VII.
KS.
Schro-
I;X.
.
Cf.
S'B.
i.
3.
2.
XXVI.
srruK
ii,
Jrqisn:
p, 133,
^! ^
gT'*
erf
?r?r^T ^
II
3.^
li
11
II
Mi,
*. Of.
9.
W W W
1,
2,
4,
C
3.
5,
07,
3,
GB.
II. 3. 4
TS. VI.
1. 5.
cf.
KS. XXIII.
<<.
I
smm %
BD. AB.
iii.
iii.
Cf.
BD.
ii.
154157.
within
brackets
5T*rnrr:
srarr^rnn:
ii. p.
85.
^.
Small
figure
29.
8. 1
:
represents
section of
the
corresponding
V. Cf.
the tfirukto.
ir
yrq-
5%^
i
^%
TTft
[
|
^fte^T ]*
STT
y (^d
I
?TT
STT^^T%
H
^rr
srr
i
I.
SeeN.
2.
27;
of. 1. 12.
S.
RV.
I.
162. 2.
*.
W W
2,
Kn,
C
7,
4,
5,
8,
7,
1,
The second section is omitted by Durga and given in a foot-note by Roth. But it is found in the MSS. of both recensions and is
also
3.
at the
V.
The
^lrnT-
MSS.
seems to have
been written by a different scribe
in
RV.
VS.
25. 24.
C
is
1.
C2
f.
10 r
The
letters
are
omitted by
M 3; partially
larger,
of the page.
W2,C7.
JTT
II
II
"2^ f Rt
\\
II
1.
RV.
BD. IV.
II.
94.
is
omitted by
3.
Durgci.
42.
1.
^.
Quoted by SRV.
ii.
p.
I*. Cf.
SRV. VII.
103.
1.
p.
iii.
125.
211.
Cf.
<i.
BD. IV.
IV.
93.
4. 15.
13
Roth.
>.
RVKH.
2. 43. 1.
r;
4,
5,
7,
Kn,
4.
M
2.
W
3,
3.
C
U Quoted by
iii.
SRV. VII.
ii.
p.
13.
31
;
-
SRV.
Cf.
II. 20. 8. p.
57;
cf.
BD.
STWTTrf'T
3.
Cf.
K.umarila
IV. 78.
I.
42.
*T>? ft
$ IT
IT
II
ITT
[
.
i
4 q^i
II
i.
103.
1. p.
W W3 W
2,
;
211.
4,
*.
v
aC
C
/""I
7,
1,
4.
i.
W W
2,
7,
1,
3.
cf.
BD. VII.
36.
3; Sayana also
reads
\.
1,
;
S & Roth
C 2, C 6, M 1, M 4, ^ is partially obliteand
in
See
SRV. X.
34. 1. p.
IV. 101.
11.
on the margin
W2
$t
;
added
Quoted by SRV.
198.
Cf.
III. 24. 3. p.
ii.
Durga
as
sr^jfan:
SRV. X.
is
34. 1. p.
IV. 101.
Sayana reads
The
passage:
W W W
x
3 4,
5,
7,
omitted by Durga.
3,
Mi,
IV.
ia
3;
omitted by S'ivadatta
*.
fom%: C
4,
5,
07,
M 3,
Mi,
RV. X.
94. 1.
21
STT
sra-rer^
^t
5f
II
'T^T
f^TT
^fr
^^n
^r
\\
\\
it
STT^TRTT
omitted by Durga.
SfT
*s
C
2,
1,
W
......
4,
5,
7,
3,
Mi,
f:
is
3;
Durga,
&
.
?*nTT"Tt
omitted
by
S'ivadatta.
3. 55fop:
Durga.
^T^[:
cf.
is
omitted
by
Cf.
PMbh.
vol. I. p.
Durga.
V K V.
.
I.
126. 1
4,
BD.
7,
III. 155.
is
is
omitted
TO*!* C
1,
W W W
2,
05, C
3.
omitted
3,
Mi,
BK, C
4,
8,
C
3.
R
.
7,
W W W
1, 2,
5,
7,
Kn,
M 3,
3.
by by
Mi,
V.
The passage
omitted by Durga. Etymological explanation of a word which occurs neither in the text of the RV. nor in that of Yaska is
f: is
RV. VI.
VS.
47.
26;
AV.
G,
125. 1
29. 52.
MU.S- &
irrelavont
and
suspicious.
Roth &
S'ivadatta.
cf 3TCT
51 RT ftar 55^r
*pff:
:
II
ly
II
Irlr
:
II
V\
3, *TT$wfrFi: C 4, C 5, C 7, 3 and Sayana; 2, Mi, 1, see SRV. VI. 47. 29. p. ii. 815.
W W W
47. 20;
"
T
3.
*.
EV. VI.
RV. VI.
AV.
6. 126. 1.
ii.
*.
V. 1.
75. 5. p,
29. 42.
888.
29. 51.
p. 340.
1.
16.
VS.
5^01,02,06, M1,M4,
U;
^o.
C7.
*.
891;
4<
75, Ii, p. il
1,
5,
11.
N.
H. RV, VI.
75. 6;
VS.
29, 43.
3T*fT3i*TT
S
1
37
VT^fcT
II
ntft:
II
^.
1;
Omitted by BK,
C
7,
4,
C
8,
5,
5,
7,
^r^Rr: 3, Mi,
cf.
4;
2,
Kn,
3;
W W
2,
M 3,
Mi,
888.
7,
1,
3;
ii.
and Sayana,
p. ii. 889.
SRV. VI.
75, 6.
75. 3. p.
So. {gftfft:
.
Roth.
and Sayana
agree with recension.
V.
loc.
cit.
1,
W
>.
M 3, Mi,
C
5;
3;
is
underlined in
Quoted SRV.
loc. cit.
48,
^.
*.
.
RV. VI. 75. 2; VS. 29. 39. Quoted SRV. VI. 75. 2, p. ii. RV. VI. 75. 3; VS. 29. 40.
Omitted by BK, C 4, Kn, 3, Mi, R 7.
..
N,
Cf.
2. 5.
888,
p.
ii.
890
4.
W W
2,
5,
8,
07,
1,
1M. ?^?T?n
3,
e
but a
just above
3,
M3.
3TT
f RT
srr
it
if^r
^r
[srf^r :]
^.
RV. VI.75.
13.
Of. SJiV.
*.
W W
2,
Wl,
^.
I.
28. 5. p.
i.
148.
3.
The
in
seotioa comes to
an end here
It
is
V
V.
1.
S'ivadatta's
edition.
2. p.
i.
147.
W W3
2,
4,
05, 07.
7,
E 8,
13.
1,
EV.
I.
28. 5; of.
BD.
Hi. 101.
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Kn, \V3.
102.
5. 4,
5,
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p. it
Omitted by BK,
****
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M
5,
3,
W W W
1,
3,
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7,
8,
W W
1,
7,
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U. *rtfo?f^rt
6. Of.
S'B.
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9.
p.
i.
M
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3,
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Quoted SRV.
ioc. cit.
AB.
I. 13.
V. Cf.
p.
BD.
viii.
12;
SRV. X.
102. 1.
L
>.
B V.
I.
187, 1
VS.
34. 7.
IV.
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Omitted by BK,
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I
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i
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ii
3 5
1. Cf.
SRY. X.
Roth.
T^cT:
1,
I
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I
3.
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Omitted by
3;
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3,
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1.
3.
SRV.
I.
135. 4. p.
i.
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sion.
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M
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8,
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3.
W W
1,
!
also
3.
Unadi sutra
II. 58.
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:
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4
11.
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X.
9. 1
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5. 1
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2.
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.
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3.
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97. 1;
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made
Cf.
SEV. X.
IV. 319:
SRV. X,
IV, 319:
4, 7,
05, 07,
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2,
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is
1,
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3.
i,
M
C
3,
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corrected
is
34. 32.
in
7;
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par-
SRV. X.
147.
1. p.
IV. 462.
tially obliterated
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13, 14.
I. 22.
a.
;
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15
cf.
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Durga reads
RV. X.
17. 44;
viii.
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2.
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35. 21:
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M
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5,
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2,
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I. 41. 4. p.
i.
215.
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3,
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11.
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2,
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i.
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3.
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9. 20.
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24; 9. 26.
III. 33.
1.
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corrected to spsrifa in
11.
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corrected to
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ft fT6t ia
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N.
1.
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1.
is
corrected to
RV.
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M
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1,
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III. 33.
01, C
2,
3,
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1. p. ii.
242.
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II
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ft
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75. 4;
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4,
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5,
1.
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1
2,
3;
the figures of *
Omitted by BK, C
and
Cf.
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2,
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SRV. VI. 75. 4. p. ii. 888. Cf. SRV. IV. .57. 5, p. ii. 490; BD. V. 8. RV. IV. 57. 5.
3,
M
cf.
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3.
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3.
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7.
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MS.
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3.
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1,
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4,
3,
Mi;
r^r
3,
Small
^T^rftm C
W W 2,W3.
5,
7,
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of
the
ninth
chapter
of
the
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*TT^TRT
:
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ft*
ii
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Omitted by BK, 3, Mi, R KD,
4,
11 V.
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1,
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3.
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3.
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W
30.
07,
2,
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M STHT
6. p. ii.
i. Cf.
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V.
SRV.
I. 2. 1. p.
i,
<S.
Cf.
BD.
33.
3,
Mi,
*.
RV. V.
80. 3.
3TT
II
II
It
1.
Quoted by SRV. V.
680.
85. 3. p.
ii.
41. 2.
416.
C
Mi,
1,
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2,
1,
4,
G
3.
5,
7,
3,
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iii.
by
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Durga.
3.
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I.
158.
1. p.
i.
3.
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KS.
i.
XXV.
1.
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1,
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5,
7,
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C
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3,
5. 1. 1; of.
S'B. IX.
1, 1. 6;
Mi,
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ii.
34.
3.
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7,
46.
1.
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II
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to
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2;
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corrected
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10:
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is
VII.
18.
18. p.
iii.
<*.
RV.
171,
I.
27. 10;
SV.
1.
15; 2. 1013.
59. 2. p.
10.
Quoted by SRV. X.
IV.
by Durga.
is
omitted
by
11.
Quoted by SRV.
558;
I.
123. 5.
p.
i,
Durga.
V.
<*.
RV. VII.
Omifeted
46. 3.
IS.
Quoted by SRV.
I. 27. 10.
p.
i.
H5.
Kn,
by BK, C
3,
4,
Mi,
R
C
.W
8,
5,
1,
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M
7,
2,
of.
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I.
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Mi,
668.
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3,
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1,
4, 2,
5,.
3.
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I. 3. 5. p. i.
36.
i^. >srrcqRft%
IX.
3.
1*.
.
Of. S'B.
V,
2. 4.
13
^W
Mi,
5. 7. p. iii.
609.
4,
M 3; 3^ ^fa
1,
W W
2,
5,
7,
3.
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ft 15:
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1.
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1,
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7.
4,-
5,
07,
cf.
3,
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is
quoted
by
2,
3;
SRV. below
.
SRV.
I. 3. 4. p.
i.
36.
note
3.
RV.
The quotation
Cf. S'B. VI.
is
1.
untraced.
1.2:
5,
1,
7,
2,
3; also
by Sayana,
559.
see,
SRV.
Mi,
V\ 32.
.
1. p. ii.
Cf.
SRV. IX.
5. 7. p.
iii.
609:
11.
.
W W W
1,
2,
3.
SRV.
The passage
3TCO
loo. cit.
quoted by SRV.
\.
loc. cit.
ST^itf 01; C
2,
3,
C C
6,
M
C
3.
1,
V. Cf.
<*.
SRV.
I.
156. 5. p.
i.
668.
4. p.
i.
.
4,
2,
3,
5, S.
I. 3.
W W W
1,
4,
5,
7,
2,
*. Cf.
SRV. X.
entire
48.
6. p.
IV. 146:
RV.
II. 12. 1;
AV.
2,
20. 34.
1.
*.
.
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passage
^73*
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4,
3,
6,
1,
2,
3,
5, S.
^T
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f^rarftr
T
f
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55
I.
q
S'ivadatta.
|
II
zft
...
332.
The
^;
SRV. V.
83.
1
is
omitted by Durga.
*.
irft is
omitted by
^T^
loc. cit.
p.
ii.
676.
quoted by
etc.
SRV,
^.
The passage
is
quoted by
ii.
SRV.
loc. cit.
C. BD.
V.
<i.
3738.
Of.
BD.
ii.
39.
EV. V.
83. 2.
RV. X.
before
ii,
68. 8;
ii.
AV.
20. 16. 8.
q^ft
Cf.
BD.
40.
83. 2. p.
676.
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24. 4.
23
ii
II
II
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Quoted by SRV.
71.
II. 24.
4. p.
ii.
5,
7,
3,
Mi,
1,
W
p.
I
2,
iv.
3;
cf.
W W W
1, 2,
f:
4,
5,
3.
07,
M 3,
193:
Mi,
w.
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SRV. X.
57. 2.
4,
64. 1.
q>T5''
RV. IV.
^. Cf.
V.
BD.
ii.
41.
Mi,
8,
W W W
1,
5,
C
3.
7,
M 3,
2,
RV. IV.
57. 1.
.
The passage
is
H.
57. 1. p.
ii.
omitted by Durga.
^o.
11.
RV.
RV, X.
166. 5.
*HWS
TOT
<w
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II
1.
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Mi,
1,
5,
7,
3,
AV.
N.
1. 1. 2.
2,
3.
<. ^.
8. 5.
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BD.
ii.
44.
1.
RV. X.
KD,
30. 4;
AV.
14.
1.
37.
5,
t BV.
.
10.
VII. 55.
Omitted by BK,
4,
Cf.
SRV. VII.
56. 1.
p. iii^
114:
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M
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M
C
S;
3,
Mi,
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2,
W
C
1,
7,
2,
3.
1,
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C
48.
3,
6,
Ml,
Durga &
ii.
S'ivadatta.
EV.
Cf.
III. 53. 8.
ii.
Cf.
BD.
BD.
45.
18.
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en
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1,
4,
5,
7,
3,
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2,
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3.
4,
5,
3,
Mi.
C 5TOT* TOtfiroft C 1, C 2, 3, C 6, M 1, M 4, R 2, R 3, R 5, S.
RV.
I. I.
The quotation
is
untraoed.
^.
V.
.
66. 7.
RV.
66.
8.
f RV.
^.
I.
66. 9.
I.
RV. VI. 59. 2. !*. RV. X.85. 40; AV. 14. 2.3. n. Of. SRV. I. 66. 8. p. i. 325. IV. The passage ^sra^r mnTO
is
Quoted by SRV.
is
66. 8. p.
i.
325.
quoted by
.
SRV.
I.
66. lO^p,
i.
326.
omitted by Roth.
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BK, C
8,
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1,
4,
W
p.
1,
i.
5,
7,
3,
Mi,
3.
Of.
SRV.
I. 15>, 1.
667.
&
Durga.
M 3.
iK R f*i
n
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RV.
III. 59.
1.
*.
Cf.
BD.
ii.
47.
SRV.
ii.
RV. X.
N.
III. 59.
1. p.
121. 1;
AV.
10.
ii.
4. 2.
7; VS.
328.
.
13. 4; 23.
2. 23.
1;25.
Cf.
BD.
51.
2,
3,
5, S.
^^;CJ
1,0
2,06^1^4,8,
5.
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by
by
.
S'iradatta.
96.
is
omitted
RV. VII.
Cf.
Durga.
The
entire passage
.
BD.
ii.
50.
quoted
ii,
328.
RV.X.
82. 2;
VS. 17.26.
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i
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i
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IV. 247
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RV. X.
17. 22.
81. 6;
SV.
2.
939; VS.
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2,
SRV. X.
81.
6.
p.
3.
.c.
A.
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1,
cn^RT^ C
4, S.
C 2, C
3,
6,
7,
^
lo.
BD.
ii.
58.
1
V.
The passage
244.
flwp??f-....W5rfer
81. 1. p.
is
RV. X.
SV.
1.
178.
AV.
VII. 85.
1;
quoted by SRV. X.
IV.
1.
332.
178.
1. p.
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is
IV. 503:
<.
RV. X.
1;VS.
17. 17.
omitted by Sayana.
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1.
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1,
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5,
7,
3,
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3.
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83.
II.
ii.
24. 2;
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275.
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vs.
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is
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504.
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178. 3. p. IV.
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omitted
by
BD.
ii.
53.
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RV. X.
84. 1;
AV.
4. 31. 1.
H.
Kn,
M 3,
Mi,
8,
1,
10. Cf.
11.
SRV. X.
2.
84. 1. p.
IV. 251,
2,
W3.
N,
27,
SRHT
\\
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1.
EV.
Kn,
IV. 38.
10.
4,
*.
Omitted by BK, C
5,
7,
2,
M
BD.
3,
Mi,
8,
1,
W Mi, W
1,
4,
5,
M 3,
3.
W3.
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ii.
Of KB. vii.
62.
6.
Of. S'B.
I.
1.2. 17.
W W3
2,
4,
;
C
is
5,
M 3, Mi, W
^
1,
ff
corrected to
ia
V.
4.
KV. X.
1,
149.
1.
07.
5,
o*n?r?r c
2,
W W W
4,
c
3.
7,
3,
Mi,
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1.
149.
5.
$.
p.
Quoted by SRV. X.
468.
150. 5. p, IV.
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19.
1.
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p.
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10.
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11.
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anw*
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4,
5, 3.
7,
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7;
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2,
1,
2,
3.
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iii.
76.
M.
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186.
1;
184;
2.
I. 19. 9;
VIII.
256;
2.
3.
AV.
20.
99. 1;
4,
5,
7,
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1.
923.
73. 2; 97. 22;
*.
SR*T ft C
N.
7. 14.
3,
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.
pp.
ii.
iii.
BD.
52.
24
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i
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II
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4,
vs.
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2.
123.
3.
5;AV.
4;
5. 3. 7.
3.
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M
4,
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25;
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22.
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5,
W W
2,
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C
3.
5,
7,
3,
Mi,
1,
o.
RV. IV.
7,
2,
S, Cf. ^.
f[.
BD.
cit.
ii.
54.
Kn,
3,
Mi,
8,
1,
Op.
VII. 93.
59. 5.
W3.
2.
RV. X.
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9.
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I.
129. 6.
i.
RV. Vlt
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*.
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;
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1,
^prifo C
2,
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2,
5,
7,
MS,
Kn,
3.
3. 4,
3
;
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Mi,
B 8,
W W W
1,
05. C
2,
7,
RV. X.
121. 10;
AV. 7.
4,
80. 3;
VS.
arfa *nj*r
1, 2. 17.
7.
Mi,
*.
W W W
2,
3,
c
3.
5,
7,
3,
W W
2,
5,
7,
BK, 04,
8,
1,
3.
Cf.
SRV. VII.
34.
16. p.
iii.
80:
N.
i;
W2;
cf.
also
VII.
6. 7. p. iii. 19.
7;
'
sr
ssn
11
w*
if
fft
qn
ft
JTT
\\
^
II
^ ft M^H (^
5TTcfT
T
I
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u
I
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TT
3TTMT
I
[ ^SflJj-TT* ]
^'
3.
C
166.
.
1,
C
&
ii.
2,
6,
M 4, R
2,
3,
Cf.
BD. V.
S; Roth
Cf.
S'ivadatta.
59.
BD.
RV. VII.
N.
V. 41. 16.
*.
<*.
RV. X.
95. 7.
4,
4. 3; 7. 24.
RV. X.
114, 4,
W3.
07, W05, W
1, 2,
STT
^1
srfer
II
II
li
Small figure
\\
% n
^
I i
^^FC
STJ
^ ^5
snrj
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3T
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i
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rr
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II
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N.
4. 24.
^.
KV. IV.
26. 7.
2.
Both.
.
Kn,
3,
Mi,
2.
;
8,
1,
2,
W3.
Omitted by
<s.
BV. IX.
VS.
1. 1
3.
SVt
AV.
1
1.
468; 2. 39;
3,
2.
*.
BV. X.
1. 3.
gr^s
<r
err
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11
II
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an
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Of.
85. 5; of.
AV.
14. 1.14.
BD. VII.
144.
3
,
W
<*..
1,
4,
5,
7,
M
M
3,
Mi,
3;
^rsrffl
is
corrected to
3.
on the
;
W
V.
0,507,
Mi,
Wl,
Cf.
3.
1.
^ ^: W
C
1,
7. 81. 2.
GO.
4,
4,
5,
7,
3,
Mi,
K. Omitted by BK, C
Kn, MS, Mi, R8,
AV
2,
3.
C
1,
5,
7,
2,
$.
65.
2. p.
ii.
W3.
^. RV. X.
18. 1;
AV.
12. 2. 21;
VS.
w.
3.
35. 7.
\\
35
Omitted by BK,
C
8,
2.
Kn,
4,
3,
Mi,
05, C
1,
7,
2,
W3.
text
*f><?*rR[q-
RV.
I.
155. 2.
!
The
is
^TffHTil
is
omitted by
regarded as spu
It
is
Durga.
.
rious by Both.
JRW
S'ivadatta.
ever by
sions
MSS.
is
of both
sr^8ir^
o.
3.
but
ignored
by
the
RV. VII.
76. 1.
C4, C
5,
3,
Mi,
BV. X.
50. 1;
VS.
33. 23.
Cf.
BD.
ii.
57.
>jfl
Ri
n
i
^^: wrt
il
fir-lUflTT^T:
?R
I!
^
c|T
I
^T^f^f
?T^^t
II
^m^TTT
^RffrT
II
1.
W W W
1,
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2,
4,
C
3.
5,
7,
3,
Mi,
Wl,
^. Of.
AV.
7. 17. 2:
1,
2,
3.
3f8rrTCT&0iV is
given as a variant
u
i,
by Durga.
:
W
V.
4,
5,
M
C
3,
Mi,
w
C
is
given as a variant
3.
by Durga.
3,
Mi,
W W W
1,
T:
4,
C
3.
5,
7,
.
2,
4,
5.
1,
RV.
392.
.
I. 88. 1.
is
omitted by
3.
Quoted by SBV.
I.
88.
1.
p.
i.
2.
BV. 25
X 167.
N.
10. 5.
%
s
I
srfl
^TJTst
35
I
n
q*
rarclW
^rmfit
i
^JTSTT 3T
n
1.
EV. V.
57.
1.
1.
<s.
M
s
OL.
Mi,
R
I.
8,
W W W
1,
2,
3.
Of.
of.
BD.
iii.
83
omitted by Durga.
V.
SRV.
3D.
110.
2,
4. pp.
i.
480-1.
Quotted by
110.
SR V.
I.
20. 4. p.
i.
10. Cf.
of.
iii.
89 B;
111.
4. p. I.
i.
SRV.
I.
485.
11. p.
i.
<<.
RV.
S
I.
110. 4.
1,
11.
2, 3, 6,
Quoted by SRV.
682.
161,
4,
Both b
S'ivadatta.
Ill, 60,
4. p. ii.
13.
RV.
I.
161. 11.
Quoted by SRV.
332.
5,
sir
oj
*IWIUU5
I
fl^frlT
I)
^3
II
fta
I
5^'t H
*
I
4d
:
i
'
^
i
o4Ti3i:
i
rTfsrfit^j
N.
4. 21.
N.
N.
4. 21. 3. 17.
RV. X.
19. 49.
15. 1
AV.
18. 1.
44; VS.
Roth.
75.
10. p.
.
RV. X.
14. 6
AV.
18.
I.
1.
68.
4.
890.
4,
mui5^: C
5,
7,
3,
Quoted by SRV.
306.
is
62.
p.
i.
Mi.Wl, W2,W3.
4,C5, C7,M3, Mi,
3.
1,
placed between
4,
W W W
2,
W W W
1,
C
3.
5,
7,
M 3, Mi,
and
2,
,Cf.
BD. VI.
155:
1,
*M -H^M+iT
W W W
2,
4,
C
3.
5,
07, M3,Mi,
N,
3, 17.
RV, VII.
33. 8.
*T
3.N4HI
eft
dl'UUlf^ft:
cf^TT
w in
3.
RV. X.
120. 6;
AV.
20. 107.
i).
1,
02, 03,
3.
8. p.
IV.
<<.
06,
1,M
4,8; Roth.
RV.
23.
I. 12.
9;
SV.
2.
I9G
VS.
6.
^.
v.
i.
N.
4. 22, 23. 7.
gTOft
2.
RV. X.
64. 5.
I.
The
Durga
quotation
attributes
i.
is
it
untraoed.
*.
Wfor
pr^r
C
2,
4,
1,
\V
5,
3.
to the devatti'
stalvavidah
e.
persons
who
5. p.
IV.. 194.
loo. cit.
t.
know the
reality of deity.
Quoted SRV.
RV. X.
72. 4.
fe (d
^^
rfr
II
p.3
II
<%<
I
3TT*T
vft%
cT^TT
II
H'4
II
wrolf arar:
II
FT
I
fT^T
ffrt
11
R^
1.
Quoted by SRV. X.
225.
72. 4. p.
IV.
*.
RV. X.
SWT5 C
1,
108.
4
1.
*.
Cf.BD. IV.
18.
W W W3
2,
>
>
^. 11 V. I. 94, 15.
p.
IV. 361.
I.
V. <rer*Tt
1,
W W W
2,
4,
5,
7,
3,
Mi,
Quoted by SUV.
312.
03.
4.
p.
i.
3.
5.
7,
3,
.
Quoted by SRV.
519.
I.
11G. 15.
p.
i.
i.
omitted
by
j
Quoted by SRV. I. 112. 12. p. i. 490; of. also. V. 53. 9. p. ii. 618.
:.
Of.
Quoted by SRV.
I.
62. 3. p.
i.
305.
RS-
srr*.
5f5
3^T
cf
ii
TOTT
II
R^
II
T 3T3T
T^fff^T
cff
5.
RV.
84.
I. 3.
10; SV.
I.
1,
2,
W3.
I. 3.
*.
Quoted by SRV.
10. p.
i.
39.
10.
^.
.
EV.
589.
100. 11.
-
^cfTWTfao
Mi,
4,
5,
7,
M
i.
3,
1,
W2, W3.
I. 3.
RV. VIII.
:
<*.
Quoted by SRV.
SRV vni
4,
10
12. p.
40.
iii.
!! P-
590.
*.
N.
2.
23.
RV. VIII.
100. 10.
W W
1,
C
3.
05, 07,
M 3,
Mi,
t.
Omitted by BK,
4,
5,
07,
Quoted by SRV.
loc, cib,
m:
i
m^r
sr *rar
il
II
II
T
J
nr
i
^^
^TT
Roth
^.
f
;
C.7.
AB. VII.
XII. 8: q\
%qiTTTT
vol.
i.
11. 2
GB.
IT.
1. 1.
10
RV.
II. 32.
4;
11.
AV. 7.48.1.
3;
cf.
Sad. B. IV. 6;
cf.
KB.
III.
KS.
<5.
AB. VII.
XII.
vol.
8:
GB.
II. 1.
1.
10;
rgfi
<?T<foTT*ft
I
*TT
^T^T
Sad. B. IV. 6;
KB.
III.
KS.
p.
170.
:
Schroeder's ed.
^
V.
Durga
VS.
reads
^
AV.
7.20.2:
i.
p.
170.
34. 8;cf.
W W W
1,
^ C
5
3.
7>
^ Mi
J; VS.
2,
W W
2,
07,
3,
Mi,
Wl,
RV.
II. 32, 6;
AV.
7. 46.
3,
34. 10.
??.
'j^sra
3 oo
^3^1:
i
^^TTJ
^TETRTJ
i
*n
r^r
I
^TRTOfSr ^nsr
srsrf
^r^rr ?j ST^TT
i
^ ^tfif
fr^t
?r:
07TT VTcTTrT
II
II
?TT
?r
ti
^^
5Rf
f^^
II
\%
11
1.
is
omitted
by
by Durga.
omitted
gf^ C
3,
Mi,
W W W3
1,
S ; Roth
;
2,
Roth.
T
is
omitted by
r
Durga.
V.
oTHC
W W
2,
3.
4,
5,
3,
Mi,
\1,
N.
RV. X.
AV.
S'iva.
18. 1. 16.
4,C5,C7 M3,Mi,Wl,
N.
5. 13.
stltff
^5TTcf: ^fSTT^f^*
S^T^TTcTT
cT^IT
cf^TT
I)
II
f4
*.
RV. X.
95. 10.
$.
RV. X.
srrot
86. 11;
3,
AV.
2.
*.
V.
<* e
N.I. 13,
14.
1.
RV. V.
Kn,
84.
RV. X.
Omitted by BK, 04, 06, 07,
86. 12;
is
AV.
3,
Mi,
R 8,
1,
2,
fcq^afd
Durga.
given as a variant by
W3.
26
sr*Tcft
*?:.
^?ft
i
srs
^33:1
SIN
\\
^rg^rr
C^T:
U\
II
?H
f<Rf
fis
IT?
"Rlfif J
II
RV.
I.
164
41;
cf.
AV,
9. 10.
21.
M.
Quoted by SRV.
716.
I.
164.
42, p.
i.
1.164, 41.
715.
p.
i.
$.
.
N.
2. 5. I.
RV.
AV.
9.
10, 6.
^.
V.
Quoted by SRV.
loc. cit.
AV
2.
EV.I. 164.42;AV.
i.
9. 10.
22; 13.
42.
W W
1,
3,
and Roth.
^TT
:
i
IT
ft Tig
?H%T
^g
l5*itof n
^TT
i
HT
1.
RV.
I.
164. 26;
AV.
7. 73. 7;
9.
Quoted by SRV.
27;
loc. cit.
10.4.
AV.
7.
73, 8;
9.
'1,
W W
2,
M3,
fc; 4|
(.
RV.
1.164. 40;
AV.
7.
73. 11; 9.
p. iy,
10.20.
RV. X.
715;
dc
G3. 16.
Roth.
N.
2. 18.
3RNT
ft TOff
I
"
STRTT
^
3;
1.
RV. IV.
is
30. 10.
Kn,
is
3,
Mi,
8,
1,
W
7.
2,
*.
*. V.
BV.
N.
*.
^Nn C 7.
Quoted by SRV. X.
195.
64. 10. p. iv,
8. 7.
^o.
S'ivadatta.
:
7,
M
19.
11. Cf.
3.
*.
SRV. V.
41. 19. p.
ii.
582.
it.
RV.V.41.
c.
Omitted by BK,
4,
5,
07,
W3.
53
II
1.
RV. V.
56.
8.
V.
Small
*.
Omitted by BK, C
3,
Mi,
E
2,
8,
4,
W W W
1, 2,
4,
5,
7,
Kn,
3.
\.
W W W
1,
rnpmr: o
o
3.
5;
07,
3,
Mi,
fMi
^T^T:
I)
i!
1. Cf.
S'B, IV.
1. 5.
16.
S'ivadatta
adds
the
following
3. Cf.
BD. VII.
I.
126;
1;
5.
Quoted by
1;
i.
SRV.
184. 3;
92.
112.
181. 4;
X. 106.
pp.
416, 486,
Quoted by SRV.
396.
I.
89. 3. p.
i.
^5*^ "I
M 3.
.
cGZiszi Roth.
is
The quotation
not traced.
RV.
I.
181. 4.
f^f
f^f
^1:
f:
"
<4>jiHiti
f^&
II
II
SRV.
I.
181. 4. p.
loc, cit.
i.
764.
Omitted by BK,
4,
5,
07,
RV.
^.
Xn W
,
3,
Mi,
W3.
Quoted by SRV.
loo.
rife.
<:.
V.
RV.
I. 22. 1.
Omitted by BK,
4,
5,
7,
Kn,
<t
3VI 3,
RV. V. RV,
I.
77. 2.
Mi,
R 8,
W W
1,
2,
i.
3;
13. p.
415.
*.
92.
13;
SV.
2.
1081; VS.
*>.
34, 33.
Quoted by SRV,
loc. cit,
SIT
sn
d
untt:
\\
li
vs
II
3TT
cf^IT
II
II
^.
EV.
I. 92. 1;
SV.
2.
1105.
III. 58.
RV. X.
Kn,
86. 13;
AV.
20.
4,
126. 13.
5,
1,
^.
Quoted by SRV.
9. pp.
i.
I. 2. 6;
Omitted by BK, C
32;
ii.
328.
^.
.
RV. X.
410.
34. 5.
I.
3,
Mi,
8,
07,
2,
3.
& SRV. X.
86. 13. p.
IV.
Quoted by SRV.
92.
1.
p.
i.
269.
The
85. 20;
cf.
H.
*.
.
RV. X.
*Tfc3
Of.
AV.
entire passage
loc. is quoted by The intervening
14. 1. 61.
3.
SRV.
7. 1; cf.
cit.
AB. IV.
KB. XVIII.
words
^STO-.^Sin^*^ Wf are
omitted.
11
11
srr
:
*nr
]'
1.
RV. X.
17. 2,
^.
RV. X.
53.
17. 1;
AV.
3. 31. 5; 18. 1.
^. ajc^]tfj
1,
2,
3,
6,
Ml,
30.
M
V
Cf.
4, S;
Roth &
7.
S'ivadatta.
BD. VII.
W3.
11.
.
N.
10. 31.
VII. VII.
1.
3, 4.
RV. V.
81. 2;
VS. 12.3.
2.
VII.
2.
7,
Mi,
W Wog^ W
3;
1,
C
3.
4,
05,
2,
27
cTOT
*i I
r^
[ err ]
^.
:>.
TS. V.
5. 22. 1.
3.
YS.
24.
140.
Dh. Sut. XVIII.
17,
N.
3.
16.
Of. Vasistha
18;
RV. AV.
VIII. 41.
3. 16. 2.
2;
VS.
34.
35; cf.
Roth.
Cf.
KB. VI.
cf.
13:
i
Cf. also
su. I. 4:
I. 7.
4.
6:
-?TOT
Cf. Vis'varupacarya in
his BalaI.
kridd
on
r
Yajfiavalkya
TTJTT
56:
Cf.
GB. n.
I
i.
2:
^JTf^r
7:
Cf.
KS. XXII.
24. 35; TS. 24.
Omitted by BE, C
Kn,
VS. VS.
V.
5. 18. 1.
4,
3,
Mi,
8,
5,
1,
7,
2,
W3.
Omitted by Roth.
140.
ftohr g
.^
=<
II
II
1.
Cf.
PMbh.
vol.
II.
p.
8G:
Kn,
C
8,
4,
5,
1,
7, 2,
3.
*. Cf.
BD. VII.
I.
128.
(B).
13. 2. 16; 20.
7.
RV.
I.
115. 1;
AV.
13.
2.
35; 20.
^.
RV.
50.
1;
1.
AV.
31;
137. 14.
SV.
VS.
41;
8.
41;
4,
C
1,
5,
7,
2,
SRV.
I. 50. 1. p.
i.
248:
.
W3.
Cf.
BD.
ii.
63.
;.
RV,VI,
58.
1;SV.1.73.
<?K<n3r
^r
ft
VU ft
qr^ ]
r ^sprar
qtg^ f^ q^
T
I
^r
II
W*4r SFreftfa 4!
^
II
^r
q^TTJ
II
>.
Omitted by SRV.
loo. cit.
For
KV. VI.
49. 8;
VS.
l>
34. 42.
STTO^T^^ C
4,
2>
3>
S;
Roth &
ii.
S'ivadatta.
SRV.
r:
loc. cit.
4,
Cf.
BD.
69.
C
2,
C
3.
BV,
Kn,
I. 22.
17;
AV.
7. 26. 4.
W W W
1,
5,
7,
3,
Mi,
Omitted by BK, C
4,
3,
Mi,
8,
5,
1,
W
M
7,
^.
The
passage:
is
2,
SR^ffrfa WT
loc. cit.
quoted by
SRV.
W3.
Cf.
BD.
ii.
64.
1,
*.
N.
7. 21.
C
I.
2,
3,
6,
i.
4,
<.
RV.
4;
SV.
1.
364
SRV.
22.
17. p.
120.
^ V.
]
:
I
sr^rfr
wr
rr^
R^
fai
n
1.
N.
10. 3.
I. 50. 6;
*.
BV.
AV.
13. 2.
21
20.
."
47. 18;
VS.
33, 32.
RV.
RV.
I. 50. 6.
M
V.
3.
<.
I.
50. 7;
AV.
13.
2.
22; 20.
47. 19.
^T
&
S'ivadatta.
The passage
qj^ft is
W W
2,
%fa C
4.
C
3.
5,
C 7,
3,
Mi,
1,
omitted in
2;
but added
lo.
RV.
RV.
I.
50.
6.
on the margin.
.
I.
50. 5;
AV.
13. 2.
20; 20,
Cf.
SBV.
I.
50.
6. p.
i.
250:
47. 17,
II
?&
II
m vw
.0
II
II
]*
11
fihrf
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Durga.
sim
{
=32
II
JTr*
is
omit ted by
Kii,
W
omitted by
3.
.
BK,
W W W
1,
4,
5,
7,
Kn,
3.
M
.
3,
Mi,
8,
RV. X.
^.
136.1.
2,
C
1,
5,
7,
2,
M
V.
Omitted by C
1,
1,
02, 03,06,
3,
4,
2,
Kn,
M
BD.
3,
Mi,
8,
5, S.
W3.
jo. Cf.
i.
fto
W
I.
2.
94;
ii,
65.
^.
RV.
Cf.
50. 6,
11.
BD.
ii.
65:
M
.
4,
R2, R
I.
LJ
5, S.
RV.
164. 44;
AV.
9. 10.
26.
<jp:r=f
II
%$ ^r-
qr?
R^
3.
5fq-:
<J5f:
quoted by
716.
SRV.
I.
quoted by
10. 19.
SRV.
loo. cit.
^.
Cf.
BD.
N.
ii.
67.
-
V
.
*^N| Roth
RV. X.
86. 21;
RV. X.
135.
1.
AV.
2.
<*.
Omitted by
p.iv. 271.
M
AV.
11. 4. 21.
3;
*.
omitted by Durga.
86. 21.
fpt
fttepr:
5 4VPt:
n
sterar
eflf?:fli
sr
i
^o
11
qr^rert
ftrlr^f
1.
KV. X.
65. 13.
65.
13. p.
iv.
N.
2.
10,
*. Cf.
SRV. X.
201:
.
RV. IX.
srr^nrasT:
1
73.
3.
7.
3.
RV. X.
60.
3.
Durgca remarks:
W
V.
8,
C
1,
5,
7, 2,
,W
^
N.
is
omitted
and
1. 13,
in
Qmitted by Rotb.
2.
3.
14; cf. 9.
RV.
1.
108. 10.
T^RfT
^mfir
i
1
13
:
N.
3-
N.
C
05, 07, M3, Mi,
loo. oit.
4, 2,
1,
RV. VI.
50.
H; VS. 34.53.
C
4,
W3.
C
3.
Mi,
W W
1
5
5,
7,
N.
2. 13.
3,
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2,
AV
11 V. II. 27. 1;
VS.
34. 54.
N. 11. 18.
osnarrfapq:
6,
7; S'ivadatta,
M H?ITT^
Of.
3.
.
BD.
iii.
121.
Kn,
EV. QQ
I. 80. 16.
W3.
l^fr
11
TT^cf
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11
?.
N.
10, 26.
*.
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VS.
34. 55.
4,
Roth.
.
M
3,
4. S;
Ml,
^.
V.
W^qnOl,
C
<fe
2,
** C
2,
W W
Cf.
C
3.
5,
7,
Mi,
4, S;
Roth
4, 2,
S'ivadatta.
5,
7,
1,
<:.
aiteftfa
1,
AV.
W W
N.
7. 15.
I,
3,
Mi,
AV
3.
*..
AY.
0.
RV.
89, 2;
VS.
25, 15.
^^
SIT *fa
:
H y<> n
II
n*ji*i*a
ffrT
Kn,
3,
Mi,
R 8,
1,
W
p.
2,
W3.
Quoted by SBV. 1.89.
395.
V.
<.
2.
i.
nfw^%^ia C
4, 2,
05, .07,
3;
is
^r?T:
X. 106.
Of.
I. 3. 7;
^nf^TT:
is
*^B seer of
RV.
^.
BD. VIII.
18;
of.
Sarvanu.
KV.
VS.
>
W W
2,
*fN C4,5 C7
3.
M3
>
MS
-
>
W1
>
RV.
RV.
5. 1;
III. 38.
1. 164.. 50;
^. Of.
.
BD.
ii.
X.
90. 16;
AV.
J.
used in
VS.
31. 16.
I.
t. Of.
SRV.
I, 3. 7. p.
i.
38.
Quoted by SRV.
719.
164. 50. p.
i.
KV. VIII.
29.
,
Of.
AB. L
TS. V.
7.
V. W>...3tfe3fT:
is
placed
after
26. i: s
ii
y^
11
y^
C
Mi,
1,
2,
3,
6,
3,
2,
R 3, R
5, S.
Roth.
arspK
Durga &
S'ivadatta.
^j
Roth.
39, 3.
RV. VII.
Of. TS.
i.
4.
44. 2; cf.
AV.
7. 97. 4:
by Durga.
:
I
S.
*M
N.
3,
}o.
2. 28.
Cf.VS,8.
18:
11.
RV. VII.
38. 7;
VS.
9.
5ft
37:
3T
jn*
II
1.
W W W
1,
3,
Mi,
Kn,
3,
Mi,
R 8,
1,
2,
W3.
M 3.
3.
.
RV. V.
46. 8.
RV. V.
46. 7;
AV.
7. 49. 1.
.
Omitted by BE,
4,
5,
7,
5TnfrT!|
I)
ffo
cCTrT
M^gTiTT^r
^ HTTH^
II
9.
SfsfaTT 31 frT4;rJfT*T
srftr 3rr
ST
vidi<4i
'Eusfinfa'
^4| 113^^
f^
ft
^
*>.
r>
MS. Wilson 475 dated Samvat 1443 (=1387 A. D.), which gives
fiirukta,
the
part; the
from
MS3.
of the
paria'ista.
Another
MS.
Mill.
3,
5,
13th
ch.
which is finished on f. The colophon is as 123. (355). follows: sic. ^fffT3iT?'4: This MS.
ch. 12th
is
&
begins ^?nft
separates
:
dated
II;
W3
&
begins:
separates
II.
ft
&
begins;
The 13th
Mi; Roth.
V.
&
6
& in M
and
S.
g^in
etc.
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4, 1
C
is
2;
with
IK
||
in
*.
.
incomplete; and C
3 separates
5.
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it
ft
t
I
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II
II
sroft
i,
3,
4.
3.
i
RV. X.
86. 22,
omitted by
4.
Identical
30.
11.
Omitted by Durga.
given :n N.
RV. X.
SRV.
106. 6.
6. p. iv.
p. iv.
1*.
X 106.
*r
t
354.
3,
Mi,
2,
RV. X.
86. 1.
3,
Mi,
2,
4,
5.
Quoted in N.
1.
4.
to illustrate
.
1.
05;
Commentary
3.
Durga.
II
I!
I
Sft
tff<f
gjrewhft S
ii
TT^T
der
firrr
STF
i
ftfif
n
noun, verb, preposition
3
*
<fc
1.
.
\.
V.
RV. IX. 58. 1. SRV. IX. 58. 1. p. iii. 664. RV. IV. 58. 3. q$. C 3. of. SRV. IV.
p. ii. 492.
particle;
feet
are
the
tenses;
seven
oases
and
58.
so on.
*1.
Vlfa.
Cf.
It
3.
Gopatha
Brah.
is
I.
2.
16.
;.
AV.
4.
14. 4;
VS.
17. 68.
that
the passage in
F* 1SP3
a
2,
5;
4 reads
an
^
adaptation
the
$f
being
added
on
Brahmana.
is
The stanza
The
comment
attributed
fche
to
Du
from
11,
u
I.
regumed Qn
e'to,
i.
e. 4,
RV,
164.
29
fffr
ell
ugrnH;
Cf. S'B.
IV.
3,
1. 3. 15,
16.
3Tfafr<w C
3.
2,
Mi,
4.
KB.
6. 12.
M3.
r:
Mi,
3,
>f
3,
03;
Mi,
04; ^Rfefnre
1,
1,
W2,
W 3;
^ M
4,
W W
2,
C
4,
4,
C
5.
5,
2,
C
2,
MS, Mi,
04, 05.
in the
Bhand.
M3,AV2,C3,C4, C5;
p.
i.
PMbh.
i. 1. 1.
3.
^f^'JTR'to
Mi;
Ml;
:
is
BV.
1. 164. 30.
I^T 555
CO,
^.
W
C
1,
C3; mrtK4,.C.S,
Roth.
Vi.
SRV.X.
1,
W3;
tn^TTSrt
M 3,
3.
Mi,
K.
2,
4,
'
5.
e.vi-
\. trffeft
V. Cf.
^. Cf.
deuoe
2, 4.
of
Mss. shows.
Mss. of
N.
both recensions
1.
20;
BD. VIII.
|
129.
Cf.
srsrciQFRT
also
^S33 on
chapter
is
concluded.
:
N.
1. 1C.
t\. 4, has the colophon sio. || $H^ the colophon: ^^ ini: II; C
2^3
II
II
C.
Cf.
Kumar ila
Bhatta,
p.
Tantra132. or
S
sic.
<fc
6,
varlika.
I. 3. 7.
Benares ed.
II
%fo Or^fe
^rf^^
*3*t-
Mss. of the shorter ret^TTT: II; cension have the following colo3 ; C 5, phon : 1^ jj qT ^
W W 3; ^
2,
||
w:
4,
||
^:
II
^ W
:
|
sic.
5TTH:
TF^.'
II
EV.X.71,
8.
is
missing in
foil
ws
diffe-
begins with
^, and
3fr.
every oh.
is
This
commenced with
not written
The
text is
was
regarded
an
integral
That this
6.
was
Fragment
qjSsfT IV. 368.
Cf.
of
3,
RY.
I.
115.
1.
5,
Seo.
Bib. lad.
N.
7. 18.
Bib. Ind.
M
A
summary
is
1,
4,
2,
3,
6,
of
the
*
thirteen
follows:
o,.
SjE.
B. Bib. Ind.
I.
sections
added
as
RV.
164. 46.
lo.
.
2. 8. 8.
1;
TA.
2,
9.
4,
2,
6,
S.
02
that
include
of
6;
II
TU.
3
3. 10.
6;Nrp. U. 2.4.
||
this
summary
in
the
M.
\\
IS
1
||
IIM
4,
1;
II
M
||
M
(I
C
^
||
3;
6,
S;
of the
second pada
next chapter.
Although accord-
3;
M
2
3,
04, C
the
5,
1,
places
figure
2 the
II
W
1
1I
summany
of its
JT*W
I1
13th section.
IV
M.
Mi
begins with
^ but
it
does
&.
Mi
method used by various Mss. in numbering the following sections. B. See Bib, Ind. IV. 368.
:*
fin
5
i%
fir^rr
1. sni^r:
1,
4,
2,
6,
1,
Rofch.
see
Bib.
Ind.
Bib.
S. cf.
^.
SV.
IV. 370.
f%nciT3f^ Ind. loc. cit.
^TOWTMl, M4,
Both, B;
Ind.
^qmT^
TB.
3. 10. 6;
M
C
1,
Roth, see
loc. cit.
I. 9;
2. 8. 8. 1;
1UII
M
3;
4,
^.
ARS.
10. 6;
TU.
L.
TA. 9. Nrp. U. 2. 4.
second pada, 3; IU II 1*
W
C
6, 3,
S;
||
^|| of the
4,
j|
v. ssrnr
nr^m
etc,
B.
2,
II
Mi;
5,
\\
1, 1,
2.
Cf.
Manu.
I.
75.
^.
I)
^ n
M
||
VIII. 1C-19.
C
||
second pada
6,
S;
3,
U ^
4,
||
I)
of
5,
the
1,
1,
C EV.I.
2,
W3;
C
3;
^HllMi,
2.
^^||
3.
M
C
17; of.
98.
||
Manu
of the
164. 31;
X. 177.
II
M
C
3;
4,
^.
second pada
handwriting in
W
C
6,
3,
II
S;
||
4,
5,
W
M
1,
3;
2,
||*|i !*
1.
Mi;
2.
^nzr 5n?T
TO
gnn? cnn^
I
WJTT
:<r^r:
I
^r^r
srrar
^Rfr^n^J
^TJ
^rrs^T
J
cTr^r^t
TJ
i
vreflr
^=gr~r^rT
'
sns fq
^f'
W W
2,
. .
M
3,
3,
4,
5,
l,
Mi
W
C
M
2.
W
M
Untraced.
^^^T.
S,
M
is
1.
4,
2,
3,
6,
2,
3;
R. B.
passage:
Bib. Ind.
3,
loc. cit.
The
Mi,
5.
iii,
W1,-W2,
3.
4;
^. Of.
see
IPR^^ M
C
G, S,
4,
2,
3,
.
W
C
|| ^ (l 4, second pada 3; || * ||
6,
3,
S;
||
||
of the
M
2.
4,
il
5,
II
1,
1,
2,
3;
n Mi,
n M
*raurrat
i
s^TT^TT^fr
fit^r
T*
sr?rf
rf
frn*T?R'vr^a'
m^rr^
srr
sr^rc
1,
2,
3,
G.
o. rf^r
M3,
H
3,
Mi,
04,
C5.W1,
C C
5,
W1,W2W3C4C5.
M
4,
^T^r
is
omitted by
3,
Mi,
W
C
*V
Mi,
4,
W
C
"\V
6,
of
the
1,
1,
second pada
M
2.
3,
4,
2; see
Bib.
Iiul.
IV. 375.
4,
2, 3,
W3; immilMi;
C
||
v. ocfrfr^vrT^T
6,
r-
^Il>
M
Af
2,
o.
||
3;
C 5, IRHI
^
||
W
M
1,
S; I.
_.___....
'1
4,
6,
S;
||
of tha
second pada
1 II
M
1.
3,
||
4,
II
5,
1,
W
C
AfJ
W W
2,
||
^ ^
II
3,
4,
4,
5,
C
||
3;
q.
||
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||
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2,
6,
S:
o, I)
of the
5,
u
II
II
W The ^ W
2.
II
II
Mi;
3;
2,
^ft
VS.
18. 1;
fgrrfcr:
g^:
TS.
second pada
M 3,
||
4,
II
C
Ro
W
M
1,
j
r,Y. X. 82.
4. 6. 2.
7;
17.
31;
2.
W
C
3;
vs
I)
2,
3;
Mi;
1,
2;
1.
Ks,
Ms.
10
3;
135.
f fir:
^/S:
ftg:
?g:
^^:
Ah
i.
3,
Mi,
4,
5,
i,
Synonym
Synonym
3;
of water,
Ngh.
I. 12.
W3.
.
of
water,
5,
4,
2;
3^: M
S;
deities,
1,
.
V.
M4, C2, C
:
3,
06,
R. ree
Synonym
Synonym
3; of
of
water,
Ngh.
I.
12;
of great, III. 3.
.
M'3.
ft
of
atmosphere, Ngh.
I. 6;
I.
quarter,
of water,
1. 12.
^.
I)
^o
||
4,
Synonym
Synpnym
of water,
Ngh. I
12; of
6, 3,
S;
II
1*
li
of the
second pada
II
M
Mi;
4,
||
5,
3;
2,
*o
3;
||
^ W
II
II
Ml, C
of water,
Ngh.
I,
12;
2--|| 3
||
of the third
pada
.
of happiness, III. 6,
Wl.
v. Cf.
Synonym
Synonym
of water,
Ngh.
I.
12; of
I. 9;
.
of wealth,
Ngh.
II. 10;
Ngh.
III. 17.
.
^.
Synonym
of
water,
4.
Ngh.
I.
12;
15;
17.
.
of house, III.
1o.
Synonym
of wise,
of earth,
Ngb.
Ngh.
III. 15.
I. 1.
.
5,
W W W
1,
M3
I.
4,
2,
3.
W. Synonym
.
Ngh. V.
5.
12; of
vi=*v. **. J
:
'
font* ft*
i
if
I
$
I
twf
I
$Mi
ifar:
fa^:
1
ante;
4SJ :
1
ferf:
3^
i
ftn*
i
*W
5fcfar
9rkrffca
vOM^r
M^ 4
^4%
n
of water,
12.
3.
Synonym
Ngh.
I.
V.
1;
atmospheric
deity T.
4$
*.
^.
H^B.
seel.
of atmosphere,
celestial deity
V.
5.
Synonym
Ngh. 1. 3;
I. 12;
Synonym
.
of earth,
I. 3.
Ngh.
see
I. 1;
of
atmosphere,
B.
Synonym
of
water Ngb,
of
action, II. 1.
^j.
W
Ngh.
I.
M 3,
o
4,
5,
W W
1,
I. 17.
M.
2,
3, see 11.
12;
Synonym Synonym
water,
Of.
I.
flame,
Ngh. Ngh.
of flame, 12.
1.
17; of
Synonym
deity,
water,
17;
Ngh.
I.
12;
of sacrifice. III,
atmospheric
V.
4.
Ngh. I. 13. Omitted by =g. 9. -3. Mss., see IV. 381. $v$; R. Bib. Ind. synonym of night, Ngh. I. 7.
Synonym of water, Ngh. I. 12; of celestial deity, V. 5. ^. Synonym of water, Ngh. I. 12; of
<.
Synonym
.
of
water, Ngh.
1.
12jof
Bib. Ind.
I.
M
Bib. Ind, IV. 381.
||
3,
2,
4,
5;
Synonym
1.3.
of
atmosphere, Ngh.
Mi;
II
see
W. Synonym
I.
atmosphere, Ngh.
I. 3;
11
||
M 4,
6,
of quarter,
13.
H. Synonym
IV. Of.
of water,
I. Ij
Ngh.
S; H 11
of tho
W W
Ngh.
synonym
of
at-
Wl.
BV. IX,
96. 6.
mosphere,
I. 2;
terrestrial deity,
30
II
V^
It
orr
ftsrntr
sI^TT
This
is
||
^^ U
4,
6,
S;
||
||
of the
second pada
II
3,
4,
05,
W
C
3;
2,
3;
^ W
U
II
Mi; |R1
1,
2;
||
Wl.
KV. IX.
10.4.
V.
96. 6;
VS.
37. 7.
TA.
10.
Bib.
Ind. IV. 383.
rftfcram
til.
ro loo. cit.
%!%. Bib.
lad.
loft,
oil
?Jh
^
llii^lTTfTS 5JTJT*nTTTT
f=pr:
1.
5% is omitted
by Roth.
6,
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RV. VIII.
11. 6.
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3,
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runs thus:
3,
4,
5.
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t.
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I. 84. 20.
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7, S;
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M 4,
1,
is
C
4,
2,
3,
6,
B; Bib. Ind.
2, etc.
5.
shows that this passage should form an integral part of the last section. The section
should be ended
after
1,
srvpq
4, etc.
MSS.
recension.
of the
longer
word Tpcftqr, the repetition of this indicates that the section comes
to
an end
W. J^far
M M 4, etc.
1,
here,
APPENDIX
APPENDIX
Taittiriya Samhita.
Maitrayam Samhita. (3) Kathaka Samhita. Brahmana. (4) Aitareya Brahmana. (5) Kausitaki Brahmana. (6) Sadvims'a Brahmana. (7) Taittiriya Brahmana. (8) S'atapatha (9) Mantra Brahmana. Brahmana. (10) Daivata (11) Gopatha Brahmana.
(12) Aitareya Aranyaka.
(13) Taittiriya Aranyaka. (14)
Pratis'akhya.
AtharvaVeda
(18) Vajasaneya
(19) Taittiriya
(20) Brhaddevata. (21) Astadhyayi of Pa^ini.
Purva Mima^sa.
(25) Sarvadars'anasamgraha.
THE NIRUKTA.
THE
TAITTIRITA SAMHITA.
1. 15:
** sm*T
I. 1. 8. 1
3:
I. 2. 12. 2
VI.
2. 7-
3$
;
I. 2. 1. 1
I. 3. 5. 1
VI.
3. 3. 2:
I. 2. 1. 1
I. 3. 5. 1
VI.
3. 3. 2:
I. 8. G.
l:f^i
7. 1:
VI.
3.
II. 4.
12.2:
4. 17: 4.
5^ *n
STTPfT
nr:
I. 2. 10. 2:
sfift
2:
ITT ^rr:
21:
VI.
1.
7.
II. 6.
10.
2-3:
jM
175
TTJ TITRr TT5
5. 11:
4*<l$l(3Ut&d4:
fW^cT.
i
II. 4. 14. 1:
6. 8:
^ ^T^%5
iT
III.
2. 7. 2: sr 5r
7. 24:
cfWr
^t
fft ^nfrwft
^nr^-
II. 4. 10. 2:
srffcfr
*<ft
8. 22:
sTfcm
%
I
srqRr
emm ^
T3-
VI.
1. 5. 4:
>
ffi*rr>
TM:
JMIIgJIMl:
10. 5: <r^0flti^^
Wf
ftf
I.
5.
1.
1:
APPENDIX I
THE NIRUKTA.
3fKT
i
THE
TAITTIRIYA SAMHITA.
III. 3. 11. 4:
12. 18:
aj
V.
V.
5.
22. 1:
5. 18. 1:
7.
12. 41:a?ft:
V.
26.1:
THE NIRUKTA.
1.5:
I.
Vol.
I.
p.
1G8:
1. 15:
1. 15:
I. 1. 9: I. 2. 1
I. 2. 1
;
III.
9.
III. 9. 3
ftfiri
II. 9. 9:
I. 4. 11:
2. 14:
l
III. 3. 1: ^ I
ft
3. 4:
IV.
6. 4: a?'?
ijgr
=?r
ftri
IV.
7. 9:
3.
20;
I. 11.
3. 21:
i
I. 9. 4:
i
1. 10. 4:
4. 6:
IV.
1.
[APPENDIX I
THE NIRUKTA.
4. 17:
gi^
*TT
^T:
IV.
4.
13. 8:
21:
5. 5:
5.
cT
I. 10.
14:
ct
11:
I
IV.
13. 4:
srfWt
6. 16:
SffcT
IV. 13.
9:
<r
7. 13:
II. 2. 11:
II. 2. 10:
7. 17: srerft I. 4. 14:
^TT
7. 19:
?lcf
I. 8. 2:
7. 23:
II. 1.
2:
II. 1. 2:
II.
7.
1. 2:
24: arfto?
II. 4. 8:
ffoftl
8. 19:
IV. 13.
7:
8.
20:
11
32
[APPENDIX I
THE NIRUKTA.
8. 20:
I
THE MAITRAYAN!
I. 8. 1.
cl
SAMHIT/L.
^7 n
8. 22: 9. 42:
"
'1.4.
IV.
9. 43:
IV.
12. 18:
III. 14. 15
I. G. 12:
12. 14:
THE NIRUKTA.
1. 5:
srrjprr
i
1.
lOigftjfri
5 -ft^ll^cl1.
VI.
:
I
2:
2:
14:
a^RTrn
^5l?T^
I
VIII
I. 8:
1. 15:
II. 1: afta^
:
II. 1:
2.14: ^
^T
srg
at*
XXI.
\
3. 4:
XXVII.
IX.
9:
7:
9:
3. 21:
IX.
4. 6:
XXXI.
5ft* n
VTI:
i
7:
4. 17:
II. 8: gft* nr
XIX.
5. 5:
13:
8:
XXXVI.
X.
-
prar
7. 13:
7.
9:
1.0:
24:
[
XI.
^3 % ]
sfft
[APPENDIX I
THE NIRUKTA.
8. 4: ensftRrcisauiidia =*
WTH;
XXVI.
9:
VF\
8.
W:
8. 20:
VI.
1:
8. 22:
XXVI.
3fR*n
9: simr 9:
XXIII.
0n3IT%SRF3r
9. 42:
9.
43:
XIX. XIX.
13.
13.
1
10. 5:
XXV.
XII.
8:
11. 29:
11. 31:
2TT
<
12. 13:
XXII.
7:
arft
i
f|cit4
THE NIRUKTA.
V.
qftifisNn?5i5nq&:
q*
1. 16:
I. 4. 9:
2. 24:
XXIX.
5 1
ft
4. 18:
APPENDIX I
THE NIRUKTA.
3. 17: sffiftuftir;
i
4. 27:
M-eRfa;
<friHK<tfl&
^ tfWi
3^ttK-
I. 1. 14: <F
[:
I
4. 27:
^^
I 3Wr
5RTT^t
II. 17.
2:
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^mtft
5.
11:
^rfWt
5i*fh^
^i*0
snft
!!
7. 11:
7. 5. 8: fiRr
^ ^^fT
fl^
w>i:
II. 17.
17:
V. 32.
1;
l
7. 8:
II. 32. 1:
III. 13. 1:
IV. 29.
1:
VIII. 12,
7.
4:...
10:
3$dl(U$*Nftft
3?^fft^5^
II. 32.
III. 13.
i:
iv.
31. i:
^
4:
VIII.
12.
APPENDIX I
THE NIRUKTA.
7. 11:
3?ttoic^ift>#*reftf5r
i
3ft-
II. 32. 1:
III. 13.
1:
V.
1. 1:
VIII.
V.
12. 4:
H<^i
7. 11: *ntfflfi^b(NT: ^*ft
q?M
i*l"&
4. 1:
VIII. 12.
4:
VIII. 12.
4:
*7
11*
f-^Yft^j^'i!
Q I^ij^ji/^-^i
j_Tv .TV
^__
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12
VIII. 12.
4:
7. 12: q'ffo
qg^r
V.
vfqr&
i
7. 17: 3Nift
^T^T
srfir: gsft
1. 1. 4. arffiS
^rfT:
^t
rrfifrn^
7. 23: ^nrf^-
w l^w^l*mft
XII.
VII.
3. 4:
7. 23:
spnft
l^rft^Jt
9. 1:
[APPENDIX I
THE NIRUKTA.
7. 26: mdRfrii 8.
*rrg:
i
8. 22:
STO ^
ST??RT: SFTI
SI^MI
I. 11. 3s
SIM I
1. 17. 14:
SPfRT
8.
22:
^r^
^rml ^R^ci
5?n^
crt
HIVII.
8. 1:
11.
29:
an
4)^lrfl
I
^I^T:
11. 2
%TTT
m U%& ftwft
*miw
qr
^^^
11. 31: qr
11. 3
12.8: ^URTT
^
i
JTR^J^^M
gfi^m^
i
?jt
7. 1: snrreftf
*Ttarc
nit
Jiwm^
^r
?& ^
iiR^i.
I. 16. 36:
I
^n:
I. 16.
38:
16. 39:
I. 16. I. 1C.
12:
40:
THE NIRDKTA.
8: ?r^
^^iPrt^^^f*^
XXIII.
2:
T^TT
1. 9:
qifm %$
^rf%^
sftftr ^r
XVII.
4:
^ftfir
4. 27: qfe*
% I
5Rrr%
I
^^:I
III. 2:
6. 31: 3T^RT^:
J[ ^ SCTOT
VI.
13:
7. 5. 8: ftB 7. 5:
*r*
VIII.
8:
APPENDIX I
THE NIRUKTA.
7. 8: arcRTiwfft^fr
i
KAUSITAKI BRAHMANA.
N: w.-
3*4
VIII.
5fa>
:
9:
...
I
Weft
XII.
4:
1:
XIV.
XIV. XIV.
3: 3ri$nit%
5:
1:
XXII.
writ
w^
^^ ^ ^1
......
...*TT33ft
^
tor
q,
II
7. 10:
arfen^NnR
aRitarafeft
VIII.
9:
XIV.
1:
$f
^I^HTTU
XIV.
3: t
XIV. 5: XXII. 2:
f 5ft-
XVI.
l:
1
^I
^^
^^^nTT^
XXII.
7. 11:
2:
^PqiteR^ift
SJ^ 3ft*
VIII.
9:
^>:...
XIV.
1:
[APPENDIX I
THE NIRUKTA.
KAUSITAKI BRAHMANA.
XVI.
XXX.
|
^UqMH.
XXII.
7. ll:
3:
<
XXII.
cT
5:
3.
^mcff
5RfH! ter
XXII.
9:
XXIII.
3:
7. 12: qftR:
qsfTO
XI.
I.
2: 3TT
4.
I q%:
3,
XIII.
2;
XIX.
4. 7:
7. 23: 3|*nfH
7.
s^Rtw g^i^i^irtl
i
VT3T&
IV.
3: ^l^lbMlci^^l q 3:
23: 3?^r
qi snfiRitsBSkrsR:
5&
IV.
smt I
f^nd
^
I...
7. 24: 7.
3|%
f|
^J
Ifcb'cbMiw:...!
V.
8:
3W q^4
1:
t^TTo5:
17:
ftgii^t*&*T
3%&
f& ^
XXV.
X.
3:
8. 4: omftf^TT^'mcf^
^ ^PTl
%riq)s^i^i:
I
8. 22:
33qT q
SRfRT
III. 4:
^T^
^n:
^& VII.
X. 3:
i: 5imr
SIM I
6:
JPTFSit
gf^s^
VII,
3?A I gftm
APPENDIX I
THE NIRUKTA.
11. 29:
ill.
<T
Hi u1
11. 31:
37
5R7
12. 8:
TT%
xviii. 1:
12 14:
vi.
13:
THE NIRUKTA.
7. 17:
iii.
3?f^
11. 29:
IV.
6:
11. 31:
^TT
IV.
6:
ff.
......
THE NIRUKTA.
1. ISi
1.
THE
TAITTIRIYA BRAHMAXA.
III. 2. 8. 4: 35
15:
III. 3.
7. 1:
3. 8:
<t
II. 3. 8. 2:
II. 3. 8.
<< c
4:
I
n*i'% id
sj
<c
3. 20:
I. 5. 2. 5, 6:
3. 20: Sfcnfr
II. 7. 18. 3:
I
^rrft
33
APPENDIX I
THE NIRUKTA.
1. 15:
swwfsPNtenj:
VI.
1. 3. 7.
i
p. 505:
*
1. 15:
3fa$ srre&TO
III.
1. 2.
7:
S# f|#:
I3H*
t*R
III.
i.
2.
7:
^%
2.
The passage
6.
4. 10.
is
repeated
8,
in III.
and III.
*TCg:
and
II. 5. 2. 9:
6:
SW-zHjW
IX.
4.
1.
9:
2. 10:
sg^S^reTT^r:
I
S*?fa^-
XIV.
^tS^
2. 2. 2. p.
1035:
aw %
TTN:
^rf
v^cKHl^
ti*jS
'
^if^T vgftfe
3. 4:
^5^5^^
3Tin^ffTcH^%
f^^f^RT^
XIV.
9.^4. 8. p. 1106:
VI.
2. 1. 4:
4.
21:
3?*nftr
^fi^M
^^
ft^iJ-
I. 9. i.
2427:
3?r
[APPENDIX I
THE NIRUKTA.
XII.
3. 2. 1.
XII.
3. 2. 3: tffa
^ I
5RTT&
XII. 3.2.
4s
9* <T*
375M
5: 3Tft:
^ft^TRtsTT^}^ ^tfft^-
XL
H.
2. 3. 1:
<s!%sft
7. 14: 3Tft:
^Wc^
3T1?oft
*R&
9fR
2.
4.
2:
VI.
1.
1.
11:
sjftr: ^?ft
! 6. 2. 8:
f^RTIi;
<&q
^f ??:
?T
7. 23:
9rai*i)<fiRfcf
|&
^Tft^f:
IX.
VI.
3. 1. 25:
I^PT
6. 1. 5:
7. 24:
5.
9?q
T^t"
8. 10: 3^rWTnUT 8.
I
^U^T
I^RI ^T
7. 2. 3:
22:
5Jr^t%
^ STM^^t^ra^T^n
5RT5H
I. 3, 2. 9:
^^s^rr
fgt
I. 3. 2. 8:
^$reKOT&
[APPENDIX I
THE NIRUKTA.
8.
22:
5TTTT
SUitai:
EM
XI.
VII.
2. 7. 27: 5JTTT
SPITS*!:
9, 20: 33 fr $ff^gf()<i
d&&MMOTfri
5. 1. 22:
[
&
*
9. 24:
ftrgteTBRm
I
I. 9. 2. 20:
am
/*
VI.
_.rvf^
i
1. 1. 9:
i
A IU.
D:
_..
j-TtJl
j_
rr
,f\.
r\
.-
12L.
"v
1.
o:
10. 7: 10. 8:
Qffincft
^ S^
5nt:
V.
7
2. 4. 13:
1. 1. 2:
^
I
2j^T
^Vwft ^-
VI.
ff
10. 26:.
&j^r...^t^
srerfa iraift
XIII.
7. I. 1
*rfcrr
^t?i Jrefcn
I. i. 2. 17:
sfon I
3T^^T
I
^l^<rf^HT
^^^1
f&
^T
7. 4. 6:
THE NIRUKTA.
I.
6. 6:
stanzas are quoted by Sayanacarya in the introductory remarks of his commentary on the Mantra Brahmana.
The following 2
Cf.
N.
1. 18.
[APPENDIX!
Khanda
THE NIRUKTA.
N.
7. 12:
:
KHANDA
R^-cWH^
I
in.
1
I
TR^ft
nil
1*
3F
i
1^
N.
13:
I
*\v
This passage
in
Gune
p. 51.
THE NIRUKTA.
1. 16:
GOPATHA BRAHMANA
II. 2. 6;
p. 171:
2.
10:
T:
I
I. 1. 7; p. 7:
4.
27: 533:
I. 5. 5:
[APPENDIX I
THE NIRUKTA.
4.
GOPATBA BKAHMANA.
I. 5. 5; p.
27
119:
7. 8:
:-
I. 1.
29; p. 21:
ft
^RT*&
I. 1. 17;
p. 13:
ci^T
I. 2.
24; p. 62:
^TT
IL
3.
10;
p. 196:
II. 3. 16;
p. 202:
7. 10:
I. 1.
I. 1. 18:
1. 1. 17:
TO
*n
2. 24:
II. 3. 10:
II.
3.
12:
<t
II. 4.
4:
f|
APPENDIX I
THE NIRUKTA.
7. 11:
.
GOPATHA BRANMANA.
1.
29:
;
^^ u
.
^t gti
<T$T
i.
19:
I.
2.
II. 3. 10:
II. 4. 18
7. 12:
I- 3. 8: 3
I. 3. 10:
1. 4.
24:
7. 17:
^r
II
1.
12
7. 23s
ift
2 - 20:
8. 22:
cTT
II. 3. 4:
5pn<l
cff
JR^T
11. 29;
^ri
II. 1. 10:
11. 31:
^ftrTU
12. 14:
II. 1. 2:
I *PT
THE NIRUKTA.
4. 27:
SF ^ I
i:
^nr
THE NIRUKTA.
2. 11:
THE
II. 9:
TAITTIRIYA ARANYAKA.
APPENDIX I
THE NIRUKTA. N.
SARVANUKEAMANI.
Paribhasa
1. 2:
1.
s&Wq-farait
t^
1.
N.
N.
15: ^qrrfteJRT^
1.
20:
N. 2.10,11:
cf.
61. 98:
paribhasa
2. 4: 3p?r ^I^W
^ ^ft
N.
2. 24:
s ftwBN>
^35R
7rrgr
18 3 3:
si
qfcTRi
jN. 5. 13:
*.
166. p. 12....
N.
7.
!h
cTsnfr
^wrfr 5JTtTRrc<ffaf
paribhasa
2. 5: qr
paribhasa
2. 7:
N.
7. 3:
N.
7. 3: i^FT^r^fi ^ri'i^r^i
i
ERlqsuiqr
56. 34:
^
N.
7. 4:
*TT%T*CTJ^iforMT
tr^
sficTT
paribhasa
2. 14:
t^r
^1
^IHk^f
pari
2. 16:
pari 2. 18:
pari 2. 12:
N.
7. 5:
fe^T
^ ^j ^
:
i
% TOT:
paribhasa. 2. 8: ft
?cTte
qipssft
:
i
^FcTft^r-
...... srft qn
par i 2.13:
N.
7. 12: s^tffo
g^ro
paribhasa. 2.
6:
[APPENDIX I
THE NlBUKTA.
N.
2. 10. *&riti
DlPlKA.
vxwt
Ved.
dip. 2. S; p. 60:
N.
2. 11.
Ved.
di P- 2
4 P- G0: 3 ^
>
fr
II
Ved.
Ved.
dip. 1. 1; p. 57:
3^5
^f^RT^
H^|5
N. N.
7. 12:
dip. 1. 1; p. 57:
^?F^TOI
9.
32.
SF^E:
^F^T'it
Ved,
dip. 1. 2; p. 58:
THE NIBUKTA.
1. 1:
-
R. PUATIS'AKHYA.
12. 5: G99:
ii*fKg<<Ki3<KPft
12. 5:
700-701
:
12. 8: 707.*
12
8:
12. 6:
702-703
1. 4:
n; ftqRfT...TTJJ qni
12. 8: 707:
1.
9:.
aw
12.
9:
708:
17:
2. 1: 105: ^
34
APPENDIX I
THE NIRUKTA.
1. 1:
ATHARVA-VEDA PRATIS'AKHYA.
1*
II. 1:
\
cf.
N.
1. 3.
II.
17*.
tt*i
ar^rft^TT q ^Ti^pftR^r:
^c
II
ii
THE NIRUKTA.
1.1:
8.
1. 1:
8.
54-55:
1.
3:
*re
1. 4:
VI. 24:
i
THE NIRUKTA.
1.3:
THE
TAITTIR!YA PRATIS'AKHYA.
1.15: 3?I5IRtTTTf^I^7ftRnM^rf|: U
THE NIRUKTA.
N.
1. 1
:
BRHADDEVATA.
!Brh.
D,
II. 121:
I. 44:
N.
1. 1:
Brh. D.
N.
1. 2:
APPENDIX I
THE XIRUKTA.
N.
1. 4:
i
THE BRHADDEVATA.
frr-
3T4
mim
3-^13%^%
3TJTr4
H^ft
ftr*
9TO3T rare
SW^
TO**:
N.
1.
6:
5T
sFmffc
*?:
^TO
N.
1. 9:
II
q^OTref
fonsf^mT:
^it-
Brh. D.
II.
90-91
r:
i
II
N.
1.
20:
^T^^^^^T^
ft^aiTl
w-
Brh.
I).
I.
18:
N.
2. 2:
3T^ ?Tfeg[?wi%^Tfe
^...
Brh. D.
II. 106:
II
N.
VIII.
1:
5T
II
VIII. 2-6:
APPENDIX I
THE NIKUKTA.
:
THK BRHADDEVATA.
i
IX
N. N.
2. 12: gdfef:
3*
ttf
2.
17:
arftwri^
Brh. D. V. 166:
3T
N.
N.
2. 18:
3W
Brh. D. III.
9:
5W
2. 23:
Brh. D.
II.
135-136:
i
N.
2. 24:
Brh. D. IV.
106;
107:
ft:
N.
5. 13:
Brh. D. V. 149:
I
II
N. N.
5.
14:
Brh. D. V. 155:
RT% %^T srm^R;
i
6. 5:
5HP2
N.
6. 31:
F^cfh..3ict.
^T^rT^:
N.
7. 1:
Brh. D.
I. 6:
i
atf
'.
It
N,
7.
3:
Brh. D.
I.
3:
APPENDIX I
THE NIRUKTA.
N.
7,
4:
THE BflHADDEVATA.
Brli.
D.
I.
73; 74:
N.
7.
4:
3rrg'4
^rft
3
N.
7. 5:
-
Brh.
I.
G9:
N.
7.
8:
3?q
Brh. D.
I.
115-116: <?t^s4
I.
119-120:
rr^
II
^
I
ajrarf
I.
Tft^t 117-118
N.
7. 10:
Brh. D.
I.
130-131:
Shorter
recension
II. 6:
Shorter recension
:
II
II.
2-5:
n a
^T
T:
jwrr
3:7
[APPENDIX I
THE NIROKTA,
N.
7. 11: 3?HT <stR<icffa*T^T
THE BHHADDEVATA.
TO
w&
'
3?4r
atfH *re4
<*fa:
II. 14:
II.
15:
ipr&r
ii
f^rer^:
II. 1C:
1.
g^m
11(3:
cf. I.
131.
*^
N.
7.
13:^nTr:...$TfW3:..
,..sis'*n-
Brh. D. 1.17:
3"
N.
7. 14:
srfjf:
^CTRT
srjfjfte^f
r:
N.
7. 18:
qpr
*
:
I
^^
3?9T rtrfS-
Brh. D.
I. 78:
WMM+Hd
3T1T
^^^ ^
Brh. D.
'H
II
1^3^" 5WH
N.
7.
19:
^T3%^T:...5fT3TT^
%^
I.
92:
Kl
II.
30:
%Rr^r
II.
31:
N.
7v
23:
ifeR5R^Tt5f^*rft'3^n*T3-
Brh. D.
I.
102-103:
[APPENDIX!
THK NIRUKTA.
N.
7. 23:
THE BRHADDEVATA.
wrft wrfWt ai/rret Brh. D. II. 1G-17: sHfrsRt 5*: n sftwrfrJ annft sNtfrt 3% * -
ft
cf.
7.
24.
N.
N.
7. 24:
I
^Hil^KVHST JRrg^s^W:
8. l:
sfiroten
^WT^I ^4
zfim-
Brh. D.
Sl^
II. 25:
T:
guii^ U
II
N.
8. 2: evcd
?ft^:
:
^ ^r
r:
sgfj*:
I.... ..............
i
i^ft^l^t:
3TiW-
II
N.
8. 2:
arMiren
^ftsr
III. 64
Sfs^f
I
siig^i^
1^
^T^
II
XM^T^RT: ^RR
N.
8. 3: TT^
ft
iRRf
gi^rr
^T qi^filRrr
ar4 snrprf ft
<ift:
N,
8. 5:
I
^
N.
^na^pR^urr:
SPTRT
^M*
I
8c 6: ^TT?wt 3Rf $
WTR:
^Tf
III. 2-3:
N.
8.
^f^R
^-
APPENDIX I
THE NIRUKTA.
N.
8. 13:
c?rer
THE BRHAPDKVATA.
?TTO:
i
enforce sfr
X.
X.
8.
14:
^rf^^STTffr^ ^
I
Brh. D.
3tS*n
III. 25:
*T^
I
*H^ft%
8.
22: dl'wHf^faF^rnftti^ift
^tar
ar?fa
STOTO
11
N.
0.
23:
=*
711
X.
9. 40: 3?n^fKt
1
ipt
^rrgs
i
3 ^RT- Brh. D. V.
fjTrcfKr
8: ^rg:
3^:
i
ft^
^(ti
^TTters ^n?1?!^
f^ 3
N. 10. 5: qr^TT?ref ^^ftr^r 'PTSTO
i
^ 1?*^ ^ *FTn
II. 34:
^3^15^
^Pn
_
^IT^^I^r:
Brh. D.
X.
10. 8:
CT ^r
OT^f
N.
10. 10:
q^^^RTfrqffcTO
rri-
^i
II
q^
X.
10. 12:
wraftAwr:
qi?TT
N.
10. 27:
crr^:...^s^cift^%^i
N.
10.
42:
^cTRT*T*farTr3FJ*r*dl ft
Brh. D.
I. 17:
I
[APPENDIX I
THE NIRUKTA.
N.
10, 44: 4teft:
THE BRHADDEVATA.
vTCRrtor
*t
Brh D. V.
166:
N.
11. 5: *RWTn3Ri?flr
^d
ITRTT
^5 wfr
N.
11. 6; jfryfmJlfl
TT
I
*R?t
qa vmi-
Brh. D.
^t^T
II.
60:
TI^TT
N.
11. 16:
^Rfcrr
^rnr
5$
-**R
N.
Brh. D. VII.
126:
^
i
II
N.
12.
14:
tf:
^M^M^asrfr
5
N.
12. 16: are q^trrtq
cfcr
Brh. D.
II. 63:
:
N.
12. 18:
aw
^ftMvr^Vf-
N.
12.25:^%^Rn%i
12. 27:
N.
^m^nr^R%%
Brh. D. II. 67
n
N,
12. 40:
*g ftft^d
cffftfcrrcf
g 35
APPENDIX I
THE NIRUKTA.
Cf. 1.
3.
PANINI'S ASTADHYAY!.
I. 4.
83-97.
1. 3: an
I. 4. 89:
I. 4.
91:
I, 4. 94:
.1. 4.
96:
I. 4.
87:
I. 4. 88:
I. 4.
97:
ar
*ftm
I. 4.
109:
THE NIRUKTA.
N.
1. 1:
?T3f
N.I.
N.
3:...
1. 4: ere
ftqrm
THE NIRUKTA.
1. 7:
1.
:
I
13:
I.
:
i
150:
4:
II
1.
sffafts^rsn-
147:
2. 2:
crar-
I. 29:
^rsrarrt
^
2. 5.
III. Ill:
II. 67:
APPENDIX I
2. 6:
III. 66:
IV.
67:
2.
27:
I.
151:
3. 5: r 3. 10:
V. 28:
I.
100:
ai
3. 21:
IV. 165:
III. 160.
II. 66:
4. 10:
4. 17:
7.
24:
III. 89:
8. 2:
9. 27:
II. 50:
II. 58:
II. 22:
I. 13:
10. 5:
10." 4:
11. 30:
III. 40:
THE NIRUKTA.
1. 1: 3?ft
M^Idlf^t
1-
^^
3:
-q^ift
V.
3. 2.
The passage
to
I.
* Of. Annals of the Bhandarkar Institute, vol. IV. part 2. pp. 119-120. The reference on p. 119 in lAe Annals is full of inaccuracies.
Unadi I. 156; I. 158; II. 235 is wrong; the correct reference being I. 150; 147; II. 67 respectively The quotation of the sutras is wrong on the same page: srggft etc. should read sr^ijgfr. On. p. 120. ^rcrf^vqf IV. 67.
should read ^^if^rtf^TTl The passages of the Nirukta are also inaccurately Bub the quoted: On p. 119 the derivation of 55$pft: is quoted as g^<^mig| Tne passage in the Nirukta 4. 10. is the following: 53$TW
|
f^
^ftatw
'
reference of this passage is wrongly given as 4.9. On p. 120 '<M*fa'<lWfo: (sic.) should read qft: ER^ l-tffof ^TO Similarly N. 3. 5, 3^3 SfrffrM ^f^ ( sic. ) should read sw$ ^T
I
N.
2.
18).
APPENDIX I
THE NIRUKTA.
THE MAHABHASYA
1, 1. 1.
OP PATANJALI.
Vol.
1. p. 1, 5:
*9w
i
1. 4. 4.
Vol.
1. p.
356:
1. 1. 1.
Vol.
1.
p.
C: ft
2: ^wnffmr^TTj
3X?&
6.
Vol.
1. p.
105:
er
1. 1. 9.
Vol.
1. p.
175:
^^T
1. 2:
q^
^rafsMEKT
*R
;:
cfr& ^T^faftn
1. 3. 1
Vol.
1. p.
258:
R
i
..
3:
tfrihfT ^3
1. 3. 1.
Vol.
I. p,
256:
365:
2. 1. 1.
Vol.
I.
p.
2. 2.
1.
Vol.
I. p.
416:
2. 1. 3.
5. 1; 1.
5Tf%
Vol.
I. p.
393:
qft
Vol. 2. p. 343:
I
qc&
1. 3. 1.
Vol.
1. p.
256:
1 4: *TRrf arrert
JHI^
1. 1. 3.
Vol.
I.
p. 38:
6: iwriRn^ qfa
gtenst
Hm^r^
5. 3. l.
Vol.
r:
i
II. p.
etc.
407:
APP1NDIX I
THE NIRUKTA.
.
THE MAHABHATA
6. 1. 1.
OF PATANJALI.
J
7.
$tf
5.
1. 2.
Vol. II. p.
356:
I.
9:
S^lf%
1. 1
3.
1.
Vol. II.
p. 138:
1.
15
I. i. 9.
Vol.
$f
I. p.
175:
i
^3.
s^r^rs^ *r^rrtM(:
I. p.
1. 1. 9.
i
Vol.
17G:
2.
1.1.
Vol.
I. p.
3G3:
1, 17;
1. 4. 4.
3ft*TT
Vol.
I
I. p.
354: <R:
8.
3.
1.
Vol.
III. p.
430
18:
c^||
1. 1. 1.
Vol. I. p.
^T3J%
|
2:
l^l^Hcf
1. 19:
II
1. 1. 1.
Vol
I. p. 4:
[APPENDIX!
THE NIRUKTA.
2.
1:
THE MAHABHASYA
OF PATANJALI.
-
swgqvn^
*refr
3W3^g-
C. 1, 1.
2. 1:
eWMRRrft ?
1
I
*rcfr *Jter
n*:
1. 1. 2.
Vol.
I.
p.
ft^:
I
^>1:
fa$?lW&fr
2. 2:
W&: forai:
i
^:
srefirtfaiw
$ft3t%5r
*TM^
1. 1.
l.
Vol.
I. p. 9:
5115
2. 18:
>
TlM
^TTfR^r:
2.
21: ^fti^
S<T: i-...^r^m
3?i^^
^r
Vol.
III.
p.
1C:
m|fcr:
3. 1:
srm
5. l. 2.
Vol. II.
I
p. 356:
3. 9:
*R ^Wc^
fofcftfr ^T:
5. 1. 2.
Vol.
I
II.
p.
356:
ftffift&TH.
3. 16: enteJtssr
ft?IT
I
STTX
^3^^
*rt3i>
3. 3. 1.
3TTCT:
I
3. 18: fof:
^T^T
I
^-TOI
^nq^:
tM ?n^fiw(tI
3, 1. 6.
3. 21: %*r:
1. 2. 3.
Vol.
I.
pp. 245-6
^t%sft" 5fr
4. 9:
I
^<4(<icl
cTrf
:;
I.
1.
1.
p.
4:
4. 10:
:
Tj>i*te...n^T
I
II
ti^ft^ MftM'llH
Iftfo
i
1. 1. 1. p. 4:
f:
SR^^
^fM
e=^^
*T2ri^
^ftn
APPENDIX I
OF JAIMINI.
THE NIRUKTA.
1. 15: 3NTft
1. 15: aroiuj
38:
1. 16:
1. 2. 40:
1. 3.
30:
i
TO;
16:
1. 2.
^Tr
1. 16: 1. 2. 41:
gurwi
^:
1.2.45: 4
1. 16:
1. 2. 47:
B-p^
1. 16:
1. 2. 49:
THE NIRDKTA.
1. 1:
1. 1:
p.
144.
1. 1:
p.
135
1.
p. 140:
3$
frote.
The
references are to the pages of Sarvadars'anasamgraha edited in Bib. Ind. published at Calcutta in 1858. The system of Panini is discussed in the 13th section of the Sarvadars'a. pp. 135-147 in this edition.
36
Additions.
P, 4. line 9:-Devariija says that Madhava does not read but ftr^ and sn<r^ as synonyms of water, ft^ occurs in the Veda as a synonym of water, but as Rr^nj; is used in the spoken
language
bhdxd ) in the sense of water, the adoption of ftra^ is not WT^ is extremely obscure. It has never been quite appropriate. It may however of water by ancient teachers. used as a synonym
(
P.
9.
I.
ll:-For
Siw:
I
*re
as a
synonym
of sra
cf.
S'B. 9. 4. 4.
3.
p. 738: sra
in his
(
P. 10.1. 8:-s^H[o5T are quoted as synonyms of cow by S'abara commentary on the Purvamimdmsd. on X. 4. 32. p. 492.
)
Jivananda's edition.
P. 11. 1. 2:~3atyavratasamas'rami attributes the reading H% to Devaraja (see p. 236. Bib. Ind. edition ). This is incorrect for Devaraja really reads ^rcr^ see p. 240. op. cit.
Mss. and printed editions of the the iiddtta accent on the ya of T^fS which occurs in Nighantu put RV. IX. 3. 5 and does not bear any uddtta. re?f occurs in RV.
P. 25.
1.
VIII.
87.
101..
j4$
is
found in
it
RV. X.
3 and
ya
because
occurs in a subo
rdinate clause.
As
in the
it
Nighantu.
should have a
57. 5
double accent.
accented on the
it is
once only in
RV. IV.
and
is
RV.
cf.
only gThftfr although a devatd-dvandva compound. The form spTfafrTT occurs IV. 57. 8. and is also accented on the first syllable only.
1.
first syllable
it is clear
that
in
P. 27,
8 -.-With Yaska's
definition of a
Bhartrhari, Vdkyapadlya.
2.
346:
P. 28.
S'abara
1.
in his
t<N^^...WbRf Purvamlmdmsd
is
1.
quoted by
5.
p. 15,
P. 29
1.
l:-cf. Bhartrliari,
Vdkyapadlya,
u
2.
347:
P. 30.
1.
13:-^r^R ar^TRT
7.
}
is
quoted by Ksirasvumin
in his
AmaratlM,
Cf. Va-
p. 114.
wdna, M.
Cf.
cf,
1
I
S'abara on
1.
wmw Htsfafo:
101:
14:
8. 2.
18-19:-The two lines are quoted by Kumarila Bhatta in his commentary Tantravartika p. 213, reading sNfa for 5^5!
P. 40.
P. 41
1.
5-6:-Cf.
p.
83:
is
P. 42.
:
I
1.
4:-Cf< S'abara,
vol. 2.
p.
252:
srft
P. 44.
1.
is
quoted
by Kumarila
10:-^^T
1.
5^rtSr
is
a fragment of
RV.
I. 24. 11.
cit.
P. 45.
p.
146:
1.
9 '.-^rsgfl
1.
3&
JTf5t8rf?r
P. 48.
P. oO.
1.
Mahabharata, Adiparvan,
Kumbhakona
In
cnftsfegrfrT,
.cRt
If in the former, the reading should be ?Rt rft?w%, if genitive. the latter, it should read aJTfaf^rfcf. The case is undoubtedly
vocative.
P. 51.
p. 39
;
KS.
P. 52. L ISi-^sr^:
Cf.
Ndradas' iksdvivarnam.
i.
4:
P. 5G.
S^r
I
1.
ll:-For
cf.
Vayu Purdna
Nirnaya sagar
cd. with the com. of Dalhana.
P. 58.
P. 60.
P.
1.
Accent
is
is
wrong.
60. footnote
11 :-The quotation
from KS.
XXVII.
9.
P. 61. 1. 18 as well a footnote 14:-The quotation is attributed to the S'ruti of the Bhallavis by VisVarupacfirya in his commentary, the Bdlakndd on Ydjnavalkyastnrti p. 61.
P. 63.
1.
2:-Cf. S'ankara
on the
Vedanta Sutra
: i
1.
4.
12:
1.
6:-^T|;
1.
is
a variant for
like
P. 65.
a quotation.
l:-The Mss. which mark accent on the quotation have changed the accent. The correct accent should be
P. 69.
1.
P. 76.
P. 79.
P. 85.
P. 95.
1.
for
1.
^%
is
seems to be a quotation.
identical with
1.
18:-The quotation
MS. IV.
I. 10.
13. 10.
1.
9:-The quotation
is
found
in
MS.
14;
KS.
19. u.
XXXVI.
8
1.
P. 96.
see
Ap. grant.
7.
Sii.
XII.
Footnote 16~add,
P. 99.
1.
RVKH.
XVII.
5. 7.
for
^is^^r^
-in
The quotation
is
found
5. 7.
Add,
cf.
AV. VII.
81. 6;
cf.
TS.
II. 4. 14. 1.
IX.
P. 100. footnote 12:-Durga's quotation is identical with KS. MS. I. 10. 2, except the last line, which reads in the KS.
;
as follows:
in the
'M^rWTft
vsr^taTm^w!
MS.
i
as follows:
is
given
*rfortf*ft
P. 120.
a mistake.
1.
It
is
evidently
There
P. 121. I. 8:-All the Mss. and printed editions read is no evidence therefore to question the genuineness of
it qualifies
it
m?uir
should have been seisin for ^^r is used *$**, in the masculine gender only and never in the neuter. Should this be taken as evidence in support of also used in the being neuter or a slip on the part of Yaska ?
but as
wr
P. 136.
P. 141. P. 150.
the
is
1.
19:-S'ivadatta adds
18:-3TRT%^r
is
after snffAnni
1.
a variant.
qrsrfar.
1.
The
is
is
Sanskrit.
Probably a
used.
the solicitation
self
P. 168.
(1) *mrft
1.
3:-wnft
or (2)
swrrftr
is
not correct.
It should
is
be either
corrupt.
sftfa
wmq;.
In
my
P. 178.
should be
these critics
1.
sfrftr
20:-Some critics think that the correct reading and not snrrfa. This view is erroneous. It is clear,
The word
arrftr is
used in the sense of tautology. Some scholars are of opinion that the recurrence of an identical expression in a stanza is tautology. Others think that the recurrence of the same expression
in a verse (pcida) is tautology.
that
it is
if there
is
in the expression
),
the negation of tautology. *rer 5p*rr It is clear therefore that snTrfo and not grrftr
K^ without any
P. 186.
1.
3-4:-3f*T3
is
(uTig
STTOT etc.
The word can he used in both genders, but it does not look consistent to use the same word in two different genders in practically the same sentence.
P. 193.
in
1.
14:-S'ivadatta reads
in
srflifiSr:
is printed as ^trafo: I think, S'ivadatta confounds the Vedic word &fb with the
Durga's commentary
classical
P. 194.
1.
while
Durga seems
to
P. 216,
P. 225.
1.
7:S'ivadatta adds
after
is
1.
|$rer8rf<r.
I suggest
1.
ar$nft
which
is
wrong.
It should
3r$nr.
1.
P. 230.
4:-S'ivadatta reads
^ T^fto.
is
P. 23 L
I suggest
1.
5:-All Mss. read TOT which does not give any sense
*nft.
1.
P. 231.
subject
is
I suggest
Corrections.
Page
line
11 13 15
5
read
99
for
10
18
W
99
99
99
20 22
II
99
1I-(4| T
<rs*r<
99
9
2 9
23 24
99
99
99 99
J? 9)
99
25
30
99
99
13
99 99
12
6 7
32
41
99
99
99
99
J>
II
99 >9
42
U
47 51
99
10
14
8
99
99
99
9>
99
9)
>;
99
99
>
10
13
}>
9)
99
99 99
9>
ft
9)
52
53 55
99
19
7
99
99
99
99
99
12
3
99
99 99 99
99
59
9)
99 99
16
99
60
footnote
3
*
99
99 99
99
99
hemistich
hemistitch
61
99
line
99
2Q
15 11
11
99
ft
99
62 66
69
99
99 99
^f
99
99
99
99
'at
99
99
J9
19 70 71 footnote * 12 72 line
99
99
MS.
ffcft
I. 11. 9,
j;
?i
MS.
ii.
9.
74
75
_
99 99
99
9)
>>
15
>J
76
77 topnote
line
14
16
j>
99
99
99
99
J
99
37
Page
9!
78 79
line
8
1
99 *
Page
152
Page
THE NIGHANTTJ
AND
THE NIRUKTA
THE OLDEST INDIAN TREATISE
BY
LAKSHMAN SARUP,
PHIL. (OxoN.)
MOTILAL BANARSIDASS
DELHI
::
VARANASI
::
PATNA,
Published by
Parted by
Sundar Lai Jain Motilal Kiinnrsidass, Bungalow Road, Jawahar Nagar, Delhi-6
196$
Indian
!
R. 30-00
Foreign 6O Sb.
Copies available at
I.
a.
Motllal Banarsidass, Bungalow Road, Jawaharaagar, Delhi Motilal Banarsidass, Nepali Khapra, Varanasi.
Motilal Banaridacs Bankipnr, Patna.
<
3.
TO
PROFESSOR
AS A
A. A.
MACDONELL
HUMBLE MARK
OF RESPECT
TABLE OF CONTENTS
(
Introduction
I.
PAGE
5
Two
recensions
his
Devaraja and
commentary
...... ....
.
9
10
11
Roth's edition of the Nighantu 6' Bibliotheca Indica edition of the >Nighantu /. Title of the work g. Division of the Nighantu
d.
12
13
13
h.
14
.... ...
.
15
19
39
d.
e.
.40
41
.
/.
g.
h.
Three stages of interpolations 2. Parallel instance of Servius, commentator of Virgil Commentators of Yaska
1.
45 48
49
53
Date of Yaska
.53
54
.
2.
,56
57
4. Principles
5.
Plato on Etymology'
.63
.
6. Philological speculations
7.
of Yaska
8.
64 66
66
9. Aristotle's definition
of
10. Semantics.
How
....66
.
names are
.
Criticism
.
and
t.
.68
.
71
TABLE OF CONTENTS
(
PAGE
CHAPTER
Four
classes of
.
words
Prepositions
Particles
Expletives
nouns derived from verbs The Kautsa controversy Importance of etymology Compilation of the Mghantu
all
.
Are
CHAPTER
II
Principles of Etymology Sakapuni and a deity Devapi and Santanu Vrtra Visvamitra and the Rivers
CHAPTER
Inheritance
Brotherless
.
III
maiden
Fingers
Synonyms of beauty
Niyoga
Similes
TABLE OF CONTENTS
PAGE
vii
CHAPTER IX
Sakuni Dice
.
Quiver
Whip
Bow
CHAPTER X
Vayu
Rudra
.
.
Brhaspati
Yama Ka
Indu
Tarksya Vita
.
CHAPTER XI
Soma
Death Maruts
.
.
.
LIST
AA.
AB.
OF ABBREVIATIONS
Pu.
AP.
Ap. Dh.
AV.
Bau.
= = = = = =
Purana.
PM.
R. Kh.
Brh. D.
Brh. U.
Ga.
Ga. Dh.
GB.
IA.
Is*a
U.
KB. KS.
= Bibliotheca Indica. = Brhad-devala. = Brhadaranyakopanisad. = Gautama. = Gautama Dharma Sutra. = Gopatha Brahmana. = Indian Antiquary. = ISavasyopanisad. = KauHaki Brahmana. = Kathaka Samhita.
Rgvidhana Khantfa. RP. or RPr. =Rgveda Pratis"akhya. RV. Rgveda R.Vidh. = Rgvidhana Kharcla. RVKh. = Rgvidhana Khanda. = advimsa Brahmana. ad. B. Satapatha Brahmana.
S. Su.
= =
Purva Mimamsa.
sv.
= Sam a Veda.
Samkhya
Sutra.
SV.B.
Sveta.U.
=
= = = = = * = =
=
Samavidhana Brahmana,
5vetasvataropaniad.
Taittiriya Aranyaka.
TA.
Tand.B. TB.
TPr.
Tandya Brahmana.
Taittiriya
Brahmana.
-
TS.
U. Su.
Va.
Vai. Su.
}
Mahabharata.
Maitrayani Samhita.
Sastra.
MW.
N.
= =
Ngh.
N. Su.
Pa.
= = = =
Vajasaneyi Samhita.
Nighantu.
Vedanta Sutra,
Nyaya
Panini.
Sutra.
a.
Yajftavalkya Smrti.
EIGHTH BOOK.
PREFACE
WHEN
I first
came
to
I undertook,
Max
Miiller
if
Memorial
light
Shum
some new
my
me
the Nirukta has been gradually expanded by the addition of short passages, chiefly in the etymological explanations which easily lent themselves 'to
At present the history of this gradual expansion can be traced only down to the thirteenth century A.D. There is a lack of reliable evidence going further. But I have reasons to suspect that even
such interpolations.
up
tradition.
scattered here and there in his commentary open up the possibility that
is
the interpolators were already busy with their nefarious work. There no doubt that the text had already been tampered with. Thus one
should be cautious in making Yaska responsible for many passages, and the numerous absurd derivations contained therein, now commonly attributed
to him.
text,
my
edition of the
which
expansion by means
I
and
foot-notes.
from Yaska.
And
in
order to
have
and Appendices: (1) An Index to the words of the Nighantu with meanings ;] (2^ An Index to the words of the Quoted Passages occurring in the Nirukta vith meaning*; (3) an Index
also prepared the following Indexes
PREFACE
An An
Nirukta minus the Quoted Passages with meanings; alphabetical list of the ^Quotations occurring in the Nirukta
to the
Verborum
(4)
(5)
alphabetical
(6)
list
Nirukta;
Samhitas;
A
A
list list
(7)
01 Stories related
texts, i.e.
by Yaska
(9)
The Relation
of the
An
alphabetical
list
list
Nirukta passages quoted (11) by Sayana. The whole work being embodied in the form of a dissertation was presented to, and accepted by, the University of Oxford, for the
of the
Notwithstanding the Statt. Tit. VI, which requires an Advanced Student to publish his thesis in extenso before supplicating for the said degree, the Committee for
Sec. v,
5. (8),
at present, in the
If
my
is
my
my
very
to acknowledge.
The
his
as I have
His guidance
and encouragement have been of invaluable help to me. And through his recommendation the Administrators to the Max Miiller Memorial Fund have
voted a
sum
of
my
dissertation
my
thanks to
them
am much
indebted to Dr. F.
W. Thomas,
me
facilities
in the use
of books,
way whenever I had the occasion to seek their advice. I desire to put on record my special thanks to Mr. Madan, ex-Librarian of the Bodleian, for permission to work on valuable manuin every
scripts during the
me
dark days of
air-raids,
when
me under
great
PREFACE
obligation
3
difficult
points.
Dr. T.
W.
me
has supported
my
who
Etymology and Semantics are concerned, is far in advance of the greatest of ancient Greek writers like Plato and Aristotle, and if he
as far as
my
LAKSHMAN SARUP
BALLIOL COLLEGE, OXFORD.
July, 1920.
INTRODUCTION
THE NIGHA^TU
THE
following manuscripts have l>een collated for this edition of the
:
Nighantu,
1.
Max
2.
3 and
4.
5.
,,
6, 7, 8.
9.
10.
e.
17
11 and 12.
13.
=S =W1 = W2 = W4
W 3 respectively
<(.
1.
This
is
paper. It originally consisted of 13 leaves, but the first two are missing The accent has been -marked in yellow ink. The text is not bounded on
either side
by double lines. The size of the paper is 9J" x 3|". The number of lines on each page
14
r.
varies
on
f.
as
from 9 to 10. The date given and has obviously been added at
a later period by a different hand, as the evidence of the writing indicates. The manuscript is well preserved, but neither its general appearance nor the condition and the colour of its paper, nor its spelling lend the least support to the date given above. It is on the whole accurate. It belongs
to the longer recension.
:
The
scribe
scribe, nor of the for he says ^V ftWLU^*^nor of the place of its origin, is known. owner, This is perhaps the oldest of all the manuscripts of the tfighantu. 2.
It is written in
DevaMgam
it suffers
In
from
characters on paper, but is not well preserved. illegibility, partly caused by the smudging
W
The
flj^f JH^Mlfa
&c.
It gives
separated from each other, all the four, i. e. fiiksd, Jyotisa, Chandas and Nighantu being written continuously without a break. The end of each
is
found on
not marked.
12 r., and f. 24 v. respectively. The accent bounded on each side by double black lines. " The size of the paper is 9f x 4J" The number of lines on each page varies from 10-13.
f.
v., f.
is
is
many
<*KJW is written ItfcK^ULi: and <fK*ll*!j: as lrfK*JH5: on 15-26 are slightly worm-eaten. It was copied in the month of Phdlguna, Samvat 1778, by a scribe named ivananda. It belongs to
case of ^5t
f.
;
22
v.
Ff.
M 3.
This
written in
characters.
6n Xandarama.
is
It
was copied
Samvat 1801:
(sic)
^ne
II
manuscript ends
(sic)
JETt ^fU^*l^<sHI
II
gives, in
This contains the iksa &c., without a break between them, and 23 leaves, the 6iksd, Jyotisa, Chandas, and Nighantu, which end on f. 5 v., f. 8 r., f. 13 r., and f. 23 v. The five adhayds of the respectively. end on f. 15 v., f. 18 v., f. 21 r., f. 22 v., f. 23 v. respectively. It Niyhantu
y
:
M 4.
begins
sft
ir%JTTO 1*:
^ $^1^5 W
;
II
TO
fiT*rf
H*WTfa,
&c.
It
ends
The size of paper is 8f " x Sf" the number of lines on each page is 8. The text is bounded on either side by double red lines. The accent is marked in the Nighantu with red ink. No date is given, nor the name
of the scribe, nor the place. It belongs to the longer recension.
C 1. It consists of three different manuscripts. The first manuscript, which gives tb* Nighantu in full, seems to be a fragment, for the first folio is numbered 10. It appears that originally it gave the iksa Catustaya,
VIII. 3149J
EIGHTH BOOK.
and that now the Nighantu alone survives. It begins on f. 10 r., and ends on f. 22 r. The text is bounded on each side by double red lines. The accent is marked. The size of the paper is 9" x 4J" ; the number of lines
is
11.
It ends:
(sic)
\ff(
fttjdl
M-<|jftUM<i:
II
^ft
fll
The date
Sale.
name
Ananda
It belongs to the
2.
[e. 62].
It contains the
first
II
Is the first of five different manuscripts bound in one volume Nighantu in 17 leaves, marking the accent with
adhydya
only.
II
sft
*[%*TTO TO:
II
f ft:
II
It
ends
(sic)
tf?T
f*N%
is
ti*iiH-
given.
The
is 7.
size of the
paper
8J" x 3 J"
The number
It is written in
accurate.
Are contained in the same volume, each being a &iksa which the Nighantu forms a part. The text of each of these jsiksa Catustaya is written continuously, and is bounded by double red The size of the paper is 8 J" x 4, and the number of lines on each lines. is 10. The first two sections of the first adhydya are missing in the page first manuscript. The other manuscript is dated Samvat, 1852. Both are written in Devandgart characters and represent the longer
Gatustoya, of
recension.
C3-C4.
attributed to Yajnavalkya.
The other manuscripts are a Siksa attributed to The latter begins (sic)
:
Panini,
l
and a Siksd
i<aii
T,
<&c.
It
ends:
the
Another manuscript bound in the same volume gives in seven leaves iksd of the Sama Veda, attributed to Lomasa. It begins: If TO:
.
It has preserved
as
The
last
(sic)
r:
It ends
S4.
The
first
four consist of
the j&iksd Catustaya, of which the first three works are probably written by the same scribe. The first part gives the fcilcsd in 6 leaves, the second the 1 Jyotisa in 4, the third the Chandas in 7 leaves, the fourth the Nighantu.
The first and third were copied in aka 1665, and the fourth in aka 1660. All these four parts are complete in themselves individually, each being
separately numbered. rayana of Themti.
The name
of their former
owner
is
JBhatta Jayanaside
The text is bounded on each a neatly-written manuscript, The size of the paper is 9^" x 3f ". further details see Catalogue Codd. MSS. Mb. Bodl., by Winternitz
The Nighantu
consists of 9 leaves.
It
is
The
For and
p. 105.
The manuscript belongs t the longer recension, and does not seem to have been used by Roth. 1. This contains two different manuscripts. The first is Veddrtha-
dlpikd, a
It is
commentary on the Sarvdnukramam by Sadgurusisya. The second is the Nighantu. It begins on f 1 v., and ends on
.
f.
10
r.
full of mistakes.
It is Roth's F.
It belongs to the shorter recension. For further details, see Catalogue Codd.
MSS,
Bib. Bodl.,
by Winternitz
and Keith,
vol.
W
I.
ii,
p.
104.
2.
The
This manuscript contains three different works. first work is the Siksd Catustaya. It is a continuously-written
f.
v.,
f.
v.,
f.
11
v.,
and
f.
23
The Nighantu
ii,
is
It is Roth's C,
and
For further
MSS.
p. 104.
II.
This
is
mentioned.
It gives the
Nighantu
in
24
leaves.
It is without accent.
is
The name
:
by yellow pigment,
the
following It is Roth's D, and belongs to the shorter recension. III. The third manuscript is the Anuvdkdnukramanl.
4. This manuscript contains two different works. The first Siksd Catustaya. Its first three parts are written continuously.
1
is
the
The
The
fifth is
rest.
It ends
on
f.
of the total
number
1st
of
for each
Khanda
17
4th
5th
279
151
2nd
3rd
It is Roth's E,
22
30
and belongs to the longer recension. these manuscripts, which I have directly collated myself, added the and B which were used by Roth (not directly collated
To
may
be
besides C.D.E.F
by me),
1,
*, and
used
by
Two
two
recensions.
:
The manuscripts
and
fall
into
distinct groups
H form
1,
M 4, C
A, B, E; R, *, ^J, ^, and ^ the other. shorter recension, the latter the longer.
M 2, M 3, W
1,
W W3
2,
The
former group the shorter recension is that at the end of every section the explanation is more concise than in the other. The latter not only gives an extended explanation at the end of every section, but also adds the
number
of the
section.
every chapter, gives a summary by quoting the first word of every section, and adds the number of the sections in the chapter. In It is difficult to sections the shorter recension gives fewer words. many
it
of the sections
two represents the original. But as far as the at the end of every section is concerned, it is quite longer explanation obvious that it is a later addition. The evidence of the manuscripts shows
decide which of these
was gradual.
For instance,
let
us take the
first
section
All the manuscripts of the shorter recension agree in the text as follows: 4Y^ft trf^RTT:. giving gives the Manuscript
W2
number of the
which seems
:
i.e. USD, and throughout it follows this method, have been the original one. Gradually a change was introduced along with the number of the section, the number of the words in the section was added, and a numerical figure placed immediately before 3 the number of the section, as the evidence of manuscripts 2 and
section only,
to
II
II
is
placed before
In this connexion it is interesting to 1 and 3 at first agree with 2, but gradually come round to the side of M 2 and 3. The next stage of development is marked by the incorporation of the numerical word in substitution for the
H
||
||
10
figure in the
is
body of the explanation, as *fV%3fa5f*Tlrffl: <jfa<*H: most clearly seen in the sections containing verbs, for instance, in of the first chapter, all the stages appear very clearly
:
II.
This
sec.
16
d.
b.
qprfffit
<*nafd*4m:
<*$>
1,
W2.
msm$H M2,M3,W3.
In q4iq:
D
<\
Manuscripts of longer recension. From the verbs the process was extended by ana-logy to nouns, perhaps in imitation of Yaska's own words or for the sake of parallelism,
H
|fa
was
also introduced.
Last of
all
Sa and taking into consideration the fact that in some cases, like that of Nighantu II. 6, 8, 11, &c., his only explanation is that a particular word has so many synonyms suits the shorter recension better, for in the case of the longer recension such an explanation is super\
statement of the sections in every chapter. Yaska's description of the Nighantu Samdmndyah Saindmndtah
I
vydkhydtavyah
N.
I. 1.
fluous.
Nighantu
II. 11,
ajgtOfa -*W
(N. 3. 9) is: jfHmi^HKjrU! longer recension is absurd, while in the case of the shorter recension be accepted as an explanation to a certain extent.
c.
THi*nfi, and Yaska's only explanation To call this the explanation of the f^.
it
may
Devarajayajvan explains every single word of the Nighantu ; his commentary therefore is valuable, for it shows the state of the Nighantu in his
day.
Moreover, in the introduction to his Commentary, he gives a general description of the many manuscripts of the Nighantu known to him. He
says
:
?tg ^T
^jft^fj tl^iUHt^lf^fw
I
3firfafarH^l^fVeftT*lTO*t
He has attempted to supply a critical edition, for he says that Yaska explained 150 words of the Naighantuka Kdnda, and Skandasvami, in his commentary on Yaska, added some more, bringing the total to 200, so the evidence of Yaska and Skandasvami was very valuable for these 200
words.
About the
rest he says
11
Devaraia has frequently given the readings of former commentators Skandasvami, Bhatta Bhaskaramis*ra, and Madhava, when he differed from them. His commentary has therefore the value of a collation of a number of manuscripts, brought as he says from various parts of the country, and also of the collation of former commentaries. I have carefully examined it and noted all the differences, as the foot-notes to the text
will show.
d.
Roth examined the commentary of Devaraja, but the manuscripts which he used were probably defective, so that his results are unsatisfactory. Often he attributes readings to Devaraja which are not to be found in the
is
published text of that commentator; for instance attributed to Devaraja, who actually reads *n:
(I.
;
variants given by Devaraja. Devaraja gives RT which Roth does not mention. Similarly Devaraja gives 5jpj (I. 12) as a different reading, which Roth again does not notice. Devaraja gives 1RH
for
11) the reading *TT he also passes over as a variant for 'TOT,
I.
14.
Roth
who
as a variant.
I.
13.
Dev. gives ^jnis5' for *T& as the reading of Madhava, unnoticed by Roth.
Dev. gives
I. 13.
I. I.
^TOI
for
^T^W
by Roth.
of.
14.
15.
Roth attributes uf^q*i: to Dev., whose actual reading is Dev. reads ^^TW for ^Wf and gives ^TO! as the reading
*4iy!<|ffl
Skan-
I.
dasvami, unnoticed by Roth. 16. Dev. gives HT*|*lfd as another reading for
Roth.
unnoticed by
II. 1.
Dev. gives ^JRV7{. as the reading of Madhava for ^TORl, Roth does not notice it.
Dev. gives ^TOnfo: as a different reading for
notice
it.
II. 5.
^*T& Roth
,
does not
II. 7.
Dev. gives TO: as the reading of Skandasvami also, but he further gives ^|: as a variant. Roth does not notice it.
II. 7.
Dev. gi es
?pr:
as a variant for
it.
found in
It is unnecessary to multiply instances, for all such cases can be easily foot-notes to the text of the Nighantu.
my
12
Roth does not give any various readings for the fourth chapter of the Nighantu, although the evidence of the manuscripts as shown in this edition proves that there are several such variants. There are a few inaccuracies of accent, for instance in III. 13.
^Tfa
% is
is,
^<*ir<!f; has been omitted between *4f<|IUj: That the omission is an oversight appears ^uRjri: from the fact that though this section is stated to contain 84 words, Roth's edition has only 83. Yaska explains every word of the fourth and fifth chapters of the Nighantu. His evidence is therefore particularly valuable for a critical edition of the fourth and fifth chapters. He gives g<4JIUn in its proper place and explains it. Both the recensions agree in reading
2.
There
and
^<i||<!i:
between
4|<t||(Ht
Yaska supports
this reading
and ^flXdt, and the testimony of Devaraja and The omission 1 in Roth's edition is thus
evidently due to an oversight. The evidence of Yaska on the fourth and fifth chapters of the Nighantu indicates that he follows the longer recension. Thus in IV. 1 the shorter
recension gives |JM<:, but Yaska reads ^f^UT, which is also the reading of the longer recension. Again ^, which is omitted by the shorter recension, is explained by Yaska. In IV. 2 f/f: is omitted by the shorter recension, but
][
Devaraja has also followed the longer recension, and this by a long line of commentators, and is also, as an unbroken tradition in his own family. The Devaraja says, supported by shorter recension has undoubtedly preserved the original form of the text, at least towards the end of the sections, but the weighty testimony of
not by Yaska.
Yaska is against it. I have therefore given the text and the order in which the words occur in accordance with the longer recension, though at the end of every section I have placed side by side the text of both
recensions.
e.
Samasrami's edition of the Nighantu is useful, for besides publishing the commentary of Devaraja Yajvan it supplies a much larger number of various readings than Roth. But it suffers from the one defect of presenting only Devaraja's reading of the text of the Nighantu. The commentary
however valuable as giving the various readings of the manuscripts of his time, cannot be made the sole basis of an edition of the Nighantu. Moreover, occasionally the text in this edition contains words which are not justified either by the evidence of the manuscripts of
of Devaraja,
1
13
both recensions, or even by that of Devaraja himself. For instance, on p. 236, appears the word ^faf?f which does not exist anywhere again, on
p.
257,
rami
find ^ifafair^ instead of the correct form ^l^flfair Samas'seems to have used six manuscripts, from which he gives a number
we
Hence it is not a critical edition, from the consistently followed Devaraja. of view of constituting an independent text of the Nighantu based on point manuscript evidence.
/.
The
title
of the work.
the
title
of
Niruktam
He
says:
aft:
also given Similarly Samas'rami follows Sayana in calling the work Niruktam, although he adds in brackets (Nighantu). Sayana is evidently wrong in giving the title of Niruktam to the Samamnaya, for Yaska distinctly states that it is called Nighantu.
the
Niruktam
(N.
I.
1).
imam, Samdmndyam Nighantava words can only be called Nighantu, and Niruktam; the term Nirukta can be applied only
tarn
The
list
of
given.
Moreover,
all
the
manu-
scripts call it
The
The Nighantu contains five chapters, the first three are called the Naighantuka Kdnda, the fourth the Naigama Kdnda, and the fifth the Daivata Kdnda. In other words it may be said that
the Naighantuka the
the
Kdnda deals with synonyms Kdnda deals with homonyms Naigama Daivata Kdnda deals with deities.
:
sort of a principle discernible in the arrangement of the in the first three chapters. The first chapter deals with physical synonyms like earth, air, water, and objects of nature like cloud, dawn, day things
is
There
some
The second chapter deals with man, his limbs, like arm, and qualities associated with man, such as wealth, prosperity, objects
14
third chapter deals with abstract The arrangement, of course, lightness, &c.
cases,
such as heaviness,
not
scientific, nor, in
many
it
shows at
least
words methodically.
The compilation
of the
Nighantu
is
the earliest
In India it marks the beginning of the Kom literature, and later Kosds have sometimes been called Nighantavas. The Nighantu contains only a small number of the words of the Rgveda,
in lexicography.
known attempt
does not contain any explanations of the words collected, in or any other language, the modern term dictionary cannot be Sanskrit applied to it, although the Kosds can be so called. It should rather be
and as
it
'
'
containing a collection of words of when the words are few in number, being a language, dialect, or subject only a small part of those belonging to the subject, or when they are given without explanation, or some only are explained, or explanations are
called
a vocabulary, which
is
a book
'
'
'
partial
'.
h.
There is Nothing definite is known of the author of the Nighantu. a vague reference to the time of its compilation in the NiruJcta I. 20, which attributes the compilation of the Nighantu along with other Veddngas to a later generation of the sages who had no direct perception
of
dharma
(truth).
in the
Moksa parvan
of the
Mahd-
ff
Some conclude from the second verse that Kas'yapa, 1 the Prajapati, is the author of the Nighantu, for the word vrsdkapi occurs in the Nighaiitu. It is not safe to build any argument upon such evidence, for supposing that
his
Kas'yapa did invent the word vrsdJcapi he would be the last person to put own word in a list of difficult words like those of the Nighantu. The
is
Nighantu
probably not the production of a single individual, but the a whole generation, or perhaps of several
of Kasyapa's authorship is indeed absurd, and hardly deserves any mention, in India believe in it, and seriously put it forward, I thought it necessary
it.
generations.
1
The theory
but as
to
many people
make
a passing reference to
15
THE NIRUKTA
a.
The
editio princeps of the Nirukta was brought out by Rudolph Roth, Sanskrit scholarship in Europe was at Gottingen in 1852.
The bulk of the Vedic literature was as yet accesmanuscripts only. Even the text of the Rgveda in print was not available, Max Muller having given to the world the first two volumes
1 Guides to only of his edition of the Rgveda with Say ana's commentary. Vedic studies which are now indispensable, such as Prof. Macdonell's Vedic Grammar, and books of reference like Bloomfield's Vedic Concordance, did
,
There was not even a good Vedic dictionary. Taking these facts into consideration, Roth's achievement was remarkable. He was the first to observe that the text of the Nirukta has been handed down in two recensions, a shorter and a longer one, and to prepare a critical edition of the same based on the manuscript material to which he then had access. It must be admitted that as far as the text of the Nirukta is concerned Roth's work has not been superseded so far, and this fact alone is very creditable to the author of a work published nearly 70 years ago,
not exist at that time.
of
But it is obvious that a work produced under such circumstances and about three-quarters of a century ago shows certain defects and limitations. First of all, the materials at his disposal were scanty. For instance, he seems to have consulted only one manuscript of Durga's commentary, i.e.
by no means an accurate manuscript, and Roth's incorrect quotations from Durga's commentary, which I have pointed out in my Hence he could notes, are perhaps due to the errors of this manuscript.
142,
MS. Mill
it a very reliable Secondly, many of the then preguide. methods of indicating references are now obsolete, as, for instance, Roth's division of the Rgveda into Mandala, anuvdka, &c., which has curtailed, to some extent, the usefulness of his Nachiveisung, pp. 21728. He gives a list of various readings at the end of the first and the second part of the Nirukta, but does not specify that such and such a variant is to be found in such and such a manuscript, a very unsatisfactory method of Further, Roth has procedure, which no modern editor would follow. adopted the text of the longer recension in his edition, but he does not
1 Professor J. Wackernagel has been kind enough to write to me from Bale that as Roth's Nirukta first began-to be printed in 1847, he could not therefore have made use of Max Muller's edition of the Ryveda, the preface to the first volume of which is dated Oct 1849. 2
the
Bodleian Library,
vol.
p. 108.
16
As proved by me elsewhere, the for this preference. recension does not represent the original text of the Nirukta. longerAgain, 'he divided the parixista into two chapters, the 13th and the 14th,
a division not supported by the evidence of older manuscripts, which makes the whole of the parisista, to consist of one chapter (the 13th) only. Roth is also wrong in using the term Naigamu Kdndam as applicable to the first
three chapters of the Nirukta, the right term being Naighantuka Kaiidam. Further, there are some inaccuracies in the text of the Nirukta itself, which
I have pointed out in my notes. Again, there is the inexplicable inconsistency in using large type for printing some Vedic quotations, and small type for others, even when they are of the same length, and are cited from
t:
JTft^
^TT *Jff
'
is
is accented, whilst the immediately following -*Tfa Pq^^qiwr^ 2 is printed in small type, and is not accented, passage Other examples, are although both quotations are from the Rgveda.
:
'^MJM
^
1*?t
tnd" *HX
TT
^nft!' *i*IW
^*f*tozn
4
is
in large type
and accented,
but
4Jig{ft
nft
is
6
in
is
small
type
and unaccented.
;
Again,
in large
while tlT^f
fH^^RT
T[f?T
7
.
is is
in small
in
and ^*ft
while
large
and
and
TWJft
<J|ir*||
^p?:
is
10
in
is
small
in
in
in
unaccented.
Again,
*Hfll*JUl*t:
H*5<jfl
fj^
large
type
11
arid
accented;
while fa: ^f
*n)p
^n^t %?f%T
^^l^ldlH.
14
12
is is
unaccented.
accented;
And
while
ly^f
1^
*i*H!$0^4n
type
and
^ft Vl
one
^f^nft *f%HT:
is
in small type
and unaccented.
in
In
case.
Roth
treats
15
both quotations
large type
16
the
same manner
^*1 *}4l
^HH
"
is
iii.
is in
and accented.
^t
^fif
^J^SfTf
and accented.
85. 37.
ed., p. 64.
RV. x. n Roth's
x.
ii.
12 13
v. 75. 7.
vii. 104. 21.
i.
95.5.
12. 1.
vi. 66. 9.
iv. 19. 9.
24. 10.
1T
RV.
iv. 7. 3.
17
This practice of Roth is misleading, and is perhaps responsible for the fact that several Vedic passages printed in small type are omitted a occurring in the Nirukta by Bloomfield in his Vedic Concordance a few
;
such examples are the following and without accents in Roth's edition, 2
:
M^Kt
is
^JWt<J
*
,
and
also
the Nirulda
are ignored.
in
Mdb< 1{\& <flifT*i, a fragment of RV. I. 164. 12, and quoted in 4. 27, and wf^TJrf:, a fragment of VS. 7. 1, quoted in N. 5. 6,
(Besides the reference of tft *P9t
7 ^flM*^ tHTT
is
wrong
VC.
It is
quoted in
T\
N.
11. 7,
and not in N.
9
10. 7
as stated there.
RV.
are:
^^
ijfl% 3RT*?t
^%, RV.
p.
III. 30.
19
c,
is
19 c in VC,
cf. p.
285
a
;
the reference of
wrongly
given as IX.
63. 5 b in
VC.,
936
b
,
1882-91.
commentary
Nirukta. It also adds an index to the words of the Nighantu as well as to the words of the Nirukta. The practical utility of this index, however, suffers much from its being separated into three indexes, one for each
volume and not consisting of one single whole. Besides many misprints and errors of Sandhi, the text constituted is not very valuable from the critical point of view, and is thus not a trustworthy basis for further research. The editor, although his text generally agrees with the shorter
i
RV.
vi. 55.
N.
N.
N.
iii.
16
VC.,
p.
1052
b.
p.
328
b.
vi. 7.
b.
;
3 8
Roth's
ed., p. 60.
;
RV.
iii.
N. N.
vi.
Roth's ed.,
p.
91
RV.
p.
x. 133. 1
20
Roth's
Roth's
ed., p.
62 ;
VC.,
7
8
p.
839
VC.,
VC.,
5
95
b.
iv.
RV.
x. 81. 1
xi. 7.
RV.
p.
iv. 51. 1:
25
iv.
ed., p. 74
566
b.
346 b.
iv. 138. 1
;
RV.
iii.
41. 3
b.
N.
iv. 19.
RV.
N.
25
loc.
tit.,
VC.,
10
Cf. p.
897
18
two recensions
of the
text of the NiTikta, and has thus unconsciously introduced an element of For instance, he omits the phrase ^Nl^t <*^K eclecticism in his edition.
:
(vol.
scripts
on account of its being not found in the manuii, p. 49), probably shorter recension, but he puts the line of the
(vol.
ii,
p.
text,
f^TT
^t fflBdMd TT
:
from his
a foot-note with the remark text, adding This shows that he does not follow any general plan (vol. ii, p. 181). with regard to the additional passages of the longer recension, as he sometimes puts them within brackets in the text itself, and sometimes adds
in
them
This would also imply that he does not regard the which he puts within brackets, as interpolations, but only those passage, which he adds in foot-notes this, to say the least of it, is altogether an arbitrary distinction, made with reference to the additional passages of the longer recension. Further, he is not consistent even in this, for occasionally he puts passages of the shorter recension within brackets, as well (see vol. iii, pp. 121-22). Examples might be multiplied. Both these editions and Bib. Ind.) are very meagrely punctuated, and many (i.e. Roth
in foot-notes.
;
Another excellent edition of the Nirukta, together with Durga's commentary, is that of Mahamahopadhyaya, P. 6ivadatta, published at Bombay in 1912. In type, in paper, and in general get-up it marks a distinct improvement on its predecessors. The sentences are intelligently divided, and, to a great extent, the obscurities due to defective punctuation in previous editions have been removed. The text followed is that of the longer recension, and the criticism to which Roth's text is subject, except his inconsistency with regard to the use of large and small type, is applicable to the Bombay edition as well. The editor does not state whether he uses any manuscripts or not in the constitution of his text. As a matter of fact, as expressly mentioned in his he has taken introductory remarks, the two previous editions as the basis of his own work. A critical edition of the Nirukta professing to represent the archetype as closely as possible, and based on the manuscript material hitherto not utilized is therefore still a desideratum. I have, on these grounds, undertaken to edit the Nw*ukta
afresh.
19
Description
of
Manuscripts.
e.
MS.
Max
Muller Memorial,
8.
Ml.
PART
:
I.
A.D. 1749.
Contents The Nirukta of Yaska in the longer recension, the text of which consists of two manuscripts, containing the two parts (the purvdrdha The work is divided into chapters and the uttardrdha) respectively. and sections (khandas) thus Chapter I, which contains 20 sec(adhydyas) tions, begins on f. 1 v. and ends on f. 10 r. Chapter II, 28 sections, ends on f. 21 r. III, 22 sections, ends on f. 32 v. Chapter Chapter IV lias 27 sections, and ends on f. 42 v. V, 28, sections, ends on f. 53 v. Chapter Chapter VI, 36 sections, ends on f. 68 r. The chapters are written consecutively, and at the end of each chapter there is added a short summary, quoting the first word or words of every section thus indicating and also
:
number
The text
is
sometimes carelessly drawn, regularly up to f. 25 r., after which similar red lines only occasionally appear. A short red vertical stroke is placed above the letter where it indicates the application of the rules of euphonic combination, and is also used to mark the termination of a sentence, being thus a sign of punctuation. The danda appears at the end of a section only, but also points out the beginning and ending of a quotation. The red vertical stroke is often confusing
bounded on both
sides
by double red
as the accent in Vedic quotations is also marked with red ink. There are two figures drawn vertically in red ink on f 1 r.
.
One looks
Durgd, seated in a chariot with a flying banner, the other is the god Gane&a, seated on an ornamented lotus, to which is added in black ink the representation of a small bird, probably a peacock.
like a goddess, probably
The two
figures contain
(sic)
II
fa^
^jfa^
attempt has 'been made to colour ff. 14, 29, 42, 49, 64 with yellow pigment, which is frequently used also to obliterate, though only with partial success, individual words, syllables, and letters. Black pigment is also employed to obliterate, for instance on f. 24 v., where half
TTTW
An
a line
is
completely covered.
It is the best
The manuscript
accurate.
1
among
From the
can be
much
curtailed.
point of view of the general reader, the detailed description of the manuscripts But as the manuscripts of the Max Miiller Memorial and Chandra
Shere collections have not been so far catalogued,, this description, in addition to supplying information with regard to the manuscripts material available for a critical edition, is also intended to serve the purpose of u descriptive catalogue. And as Professor
A. A. Macdonell
is
Shum
in favour of
it,
it,
B 2
20
Size:
Material
Paper.
:
Number Number
Date:
of leaves
ii. -f
68.
;
ff.
Character
Devanagari.
fol.
On
68
r.
(sic)
(i.e.
qfc
l$&<\
qir^
night of the
Scribe
:
(Hf*=M
finished
first fort-
month
of As* van).
:
On f. 68 r. (sic) qiiqliii ^RrT ^fl** Ruswrl ^ He seems to be a faithful copyist, for he remarks
\
(sic)
Peculiarity of spelling
is
doubled in conjunction,
II.
e.g.
tya
= ttya.
PART
Contents
recension.
:
A. D.
1775.
sections
f.
The Nirukta of Yaska, Chapters VII-XIII, in the longer The text is divided into chapters (adhydyas and khandas), and thus Chapter VII has 31 sections, begins on f. 1 v. and ends on
:
Chapter VIII has 22 sections, and ends on f. 16 r. Chapter IX has 43 sections, and ends on f. 24 r. Chapter X has 47 sections, and ends on f. 33 r. Chapter XI has 50 sections, and ends on f. 43 v. Chapter XII
11
r.
has 46 sections, and ends on f 54 v. Chapter XIII has 50 sections, and ends on f. 70 r. The so-called two chapters of the parisista are treated
.
as one.
Chapters Chapter VII begins with ^ft jRlUJIil W: ^ft ^jvTi<q *W VIII and X begin with ffr;: ^5t$^ IX with ^ft ff?:: %$^|| Chapter fadHH^ri W Chapter XII with l|3ni, and Chapter XI with ^ Sect. 14 of the thirteenth chapter also Chapter XIII with sft U f
II
II
II
||
||
II
II
II
II.
begins with ||^6|| The last word of the 13th section of the same chapter is repeated. At the end of each chapter a short summary, which quotes the first word or words of each section and states the number of
sections in the chapter,
is
f.
Ff. 6 r.-lO v.
first
where the
do not give the Vedic stanza in full in the text few words only of the stanza are written, while the
remaining part of the stanza is added in the margin. Black pigment is used to obliterate a part of the line on ff. 60 v. and 63 r. F. 66 is coloured This is also a neat, well-preserved, and accurately written light blue.
manuscript. Size : 8 j" x 3|", and after
f.
32,
8" x 3|".
21
Paper.
:
Number Number
:
of leaves
70 + ii blank.
:
9.
^ (= A.D. 1775)
fa^TOg *l*HMi
%^
finished
month
of Caitra).
:
Scribe
On
f.
70
order to
Although these two parts are brought together in the same volume in make up the text of the Nirukta they are not related to each
other except in so far as they both belong to the longer recension. They were copied at different times as their respective dates show. And the
fact that the first part uses the aka era, while the second, the Vikrama indicates that the former comes from the south, while the latter from era,
the north.
these parts.
M1
for both
MS.
Contents: The
recension.
Max
is
Mutter Memorial,
d. 23.
M 2.
:
half (Chapters I- VI) of the Nirukta in the longer divided into chapters and sections thus Chapter I on f. 1 v., has 20 sections, and ends on f. 10 r. JlUJUntJ TO* begins with Chapter II has 28 sections, and .ends on f. 19 r. Chapter III has 22 secfirst
The text
II
and ends on f. 27 v. Chapter IV has 27 sections, and ends on f. 35 v. V has 28 sections, and ends on f. 44 r. Chapter VI has 36 secThe text is bounded on both sides by double tions, and ends on f. 55 v. red lines. Punctuation is similar to M 1. The Vedic stanzas are not given
tions,
Chapter
word
f.
^B^j is
r.
first
II
quotation thus:
4NUejiri: ^jTjfcnf:
is
^B^
Samdhi
g. f .
the sign of
r.
^J7U*njfa^
every
fifth
and
siniflfcl, loc.
last is
cit.
Ff. 5, 10, 15, 20, 25, 30, 35, 40, 45, 50,
i.e.
coloured with yellow pigment. except the It is a very neat and beautifully written and modern manuscript. Size 10f" x 4J".
Material: Paper. Number of leaves
ii
+ 55 + ii
blank.
Number
Date
:
of lines
:
9.
Character
Devanagari.
Not given, but looks modern. Scribe Not known. The colophon runs ff?T fa MI TOftj
:
WW
II
^JH
W<J
II
22
Max
Mutter Memorial,
of
d. 24.
M 3.
recension.
The Nirukta
Yaska
in
the
shorter
The
treated as one chapter, and all the 13 chapters are written parisista consecutively, the purvdrdha being separated from the. uttardrdha only by
the words
(sic)
II
Tf^ **$'
:
Tne
text
is
.
Chapter
I begins
on
f 1 v.
*m:
has 4 pddas, which end on ff. 3 r., 7 r., 9 v., and 11 v. respectively. The sections are numbered continuously the numbering of sections in each pdda being not afresh, but the continuation from the previous section thus Chapter I has 27 sections; the 1st pdda comes to an end after the
II
5th section; 2nd pdda after the 15th section; the 3rd pdda after the 21st section and the 4th pdda after the 27th section. Chapter II has 7 pddas and end on f 14 r. 2nd pdda has 5 sections, and 1st pdda has 7 sections,
:
ends on
3rd pdda has 3 sections, and ends on f 17 r. (where it is wrongly stated gifVtlHn& I) 4<ihpdda has 7 sections, and ends on f. 18 v. 5th pdda has 3 sections, and ends on f. 19 v. 6th pdda has 5 secti6ns, and ends on f 21 r. 7th pdda has 6 sections, and ends on f 23 v. Sections in this chapter are not numbered continuously, but at the end of the chapter;
f.
16
r.;
the total
I
number
(sic)
*3f?W
m^t
.
<SHNSIU
ft[ifY*n^zrro.
.
and ends on
f 26 r. 3rd pdda has 6 sections, and ends on f. 32 r. the 4th pdda has 6 sections, and ends on f. 35 r. As in Chapter II, the total number of sections is stated to be 25. Chapter IV has 4 pddas the 1st pdda has 8 sections, and ends on f 37 v. the 2nd pdda has 8 sections, and ends on f 40 r the 3rd pdda has 6 sections, and ends on f 43 r the 4th pdda has 7 sections, and
;
; ; ;
.
.
Chapter III has 4 pddas the 1st pdda has 7 sections, the 2nd pdda has 6 sections, and ends on f 29 v. the
ends on
colophon on
of sections is given in the has 4 pddas the 1st pdda has 6 sections, and ends on f 48 v. the 2nd pdda has 8 sections, and ends on the 3rd pdda has 7 sections, and ends on f. 54 r. the 4th pdda f. 51 v.
f
.
45
v.
.
As
number
45
v. as
Chapter
;
has 10 sections, and ends on f. 57 v. the total number of sections being given as 31. Chapter VI has 5 pddas the 1st pdda has 5 sections, and ends on f. 60 r. the 2nd pdda has 13 sections, and ends on f. 65 v. the
; ; ;
3rd pdda has 8 sections, and ends on f 68 v. the 4th pdda has 5 sections, and ends on f 70 v. the 5th pdda has 8 sections, and ends on f 73 v. the
.
total
number
:
of sections,
i.
e.
39, being
II
as follows
(sic)
*Nw
HT^t
;
^^tWRT:
^1^T9Rf
$<> U
II
II
Chapter VII has 7 pddas the 1st pdda has 5 the 2nd pdda has 3 sections, and ends on
^^
II
23
the 3rd pdda has 10 sections, and ends on as 75 on the restored part) the 4th pdda has 5 sections, and ends on f 80 v. the 5th pdda f. 79 r. has 3 sections, and ends on f. 81 v. ; the 6th pdda has 9 sections, and ends
;
sections, and ends on f. 86 v. the total added in the colophon. Chapter VIII has 3 pddas the 1st pada has 4 sections, and ends on f. 88 r. the 2nd pada has 12 sections, and ends on f. 91 v. the 3rd pada has 7 sections, and ends on f 93 v. the total number of sections, 23, is stated in the colophon as before. Chapter IX has 4 pddas', the 1st pdda has 10 sections, and ends on f. 96 r. the 2nd pdda has 11 sections, and ends on f. 98 v. the 3rd pdda has 13 sections, and ends on f. 102 r. the 4th pdda has 9 sections, and ends on f. 104 r. the total number of sections being 43. Chapter X has 4 pddas the 1st pdda has 13 sections, and ends on f. 108 r. the 2nd pdda has 11 sections, and ends on f. 110 v. the 3rd pdda has 13 sections, and ends on f. 114 r. the 4th pdda has 10 sections, and ends on f. 116 v. the total number of sections being 47. Chapter XI has 4 pddas the 1st pdda has 12 sections, and ends on f. 119 r. the 2nd pdda has 9 sections, and ends on f. 121 v. the 3rd pdda has 13 sections, and ends on f. 125 r. (the colophon is completely obliterated with black pigment) the 4th pdda has 16 sections, and ends on f. 128 v. the total number of sections being 50. Chapter XII has 4 pddas; the 1st pdda has 11 sections, and ends on f. 131 v. the 2nd pdda has 8 sections, and ends on f. 133 v. the 3rd pada has 15 sections, and ends on f. 136 v. the 4th pdda has 12 sections, and ends on f. 140 r. the total number of sections, as stated in the colophon, is 46. Chapter XIII, written consecutively, has 4 pddas', the 1st pdda has 13 sections the last word of the 13th section is repeated, a sign of the termination of the chapter and ends on f. 144 r. the 2nd pdda has 19 the 3rd pdda has 9 sections, and ends on sections, and ends on f. 152 v. f. 155 r. the 4th pdda has 7 sections, and ends on f. 157 v. It marks the accent not only on Vedic stanzas, but on fragments of Vedie quotations also, several words preceding the quotation are similarly marked. The dc.nda appears at the end of a section, or the beginning and end of a quotation.
on
83
v.
the 7th
pdda has 9
44, is
number
of sections,
i.e.
Size:
9i"x3i".
:
ii
;
+ 157 -f ii
f.
blank.
lines.
Number
:
of lines
157 has 9
old.
Not known.
24
Injuries
:
hand
of
ff.
side,
and 154
writing.
v.
the right half is restored f. 157 is restored in a different handBesides, the leaves are torn in innumerable marginal spaces, but
;
Some
e.
.
of
^with 1R
.
is
sometimes written as VT
f.
g. f 1 v.,
line 5,
Tfc
TTMTf
is
written IH^R;
Cf. also
1 v., line 6.
;
is
i
.,
written as Til
line 2,
e.
g. f 1 v., line 5,
>
c^ = ?H%
2
r,
v.,
line 1,
^%^ =?tt*fa
f.
63
so on.
line 5,
is
occasionally written as
,
l/> e.g. f.
f.
%^=%T<3[ and
541 4Jr)
line 6,
^ft = ^Jnf
1[
v.,
line 8,
;
not always adhered to occasionally H is written in the ordinary way, e.g., f. 2 v., line 5, ^ejijjuf and not ^Hlivsf f. 2 v., line 7, *jf%[frf$ and not t^SRVTrf f. 63 r., line 2, *T^ and
But
in the case of
this
method
is
not ^SRpRl M*^ and not <4|l*(*j: is written as T^ft, e.g., f. 2 r., line
,
1, *ft:
= "Rt*
line 2,
line 8,
Occasionally q is written like ^T, and the sign of added, not at the bottom, but on the side of a letter
;
^
;
in conjunction is
1 v., g., f .
e.
line 3,
but
f.
r,
ordinary
way
f.
= ^:.
^WtfT = ^TfT,
;
c^ is
letters
g., f.
1 v., line 4,
line 6,
f.
1 v., line 7,
S
2,
^=^ =
jf
.
,
f.
r.
line 5,
<^ is
when
it is
not a conjunct consonant; e.g., f. 2 r., line tion with ^ it is written in the ordinary
,
= ^<J? ^f^lf
;
but in conjunc-
way
e.
g., cf.
'3|Rd| above,
f.
and
vv
line
6.
There
is
dittography
also,
e.g.,
r.,
line 3,
to a period
when
calligraphy
was
still
in a
process of transition, consequently it preserves the old and new forms of letters side by side; it cannot therefore be later than the fifteenth
I think that
century. the manuscripts of the Nirukto, in the Bodleian this is the oldest and best manuscript belonging to the shorter recension.
among
25
Max
Milller
Memorial,
;
e.
9.
M 4.
is
the parisista
treated as
two
chapters) in the longer recension. The text is punctuated with a short and vertical stroke, indicating Samdhi and the termination of a sentence,
while the
tions.
danda appears
commencement
in Vedic quota:
Accent
is
The work is divided into chapters and sections, thus Chapter VII with ^ft -if^lH^ *w: fft 3f^ on f. 1 v., has 31 sections, and begins on f. 15 v. Chapter VIII has 22 sections, and ends on f. 23 v. ends Chapter IX has 43 sections, and ends on f. 35 r. Chapter X has 47 and ends on f. 49 r. Chapter XI has 50 sections, and ends on sections, f. 61 v. Chapter XII has 46 sections, and ends on f. 75 r. Chapter XIII has 13 sections, and ends on f 79 v. Chapter XIV has 37 sections, and ends on f. 96 r. All the 14 chapters are written consecutively, and at the end of each chapter a summary similar to that described on p. 1 is added.
II
II
ii
+ 96 + ii
blank.
Number
Date
:
of lines
7.
Character: Devanagari.
Scribe
The colophon on
:
f.
96
r.
runs as follows
II
n <*8
11
Chandra Shum Shere, d. 178. C 1. text of the Nirukta is made up of two different manuscripts, which contain Chapters I-VI and VII-X-II respectively, but both are incomplete, and both belong to the longer recension. The two parts are separated
MS.
The
by a fragment of a third manuscript (ff. 38-43), which gives a part of Chapters XI and XII. The fragment has no value for the purpose of
collation,
and
is
therefore ignored.
PART
Contents:
I.
The text
f.
1 v.,
The Nirukta (Chapters I-VI) in the longer recension divided into chapters and sections thus Chapter I begins on has 20 sections, and ends on f 7 v ; Chapter II has 28 sections, and
is
:
ends on
f.
12
r.
sections,
and ends on
f.
18
v.
26
and ends on
is
f.
25
Chapter VI has 35
The text
bounded
r. has 28 sections, Chaptei sections only, the remaining on both sides by double red
;
1-21; by double black lines ff. 1.1 r, 17 v, and 22-36; f. 12 is written in a different handwriting. The accent is marked in red ink in Vedic stanzas only. Double short vertical red strokes are used to indicate
sandhi and the end of a sentence, which are replaced by similar black f. 7 v.-f. 12 r., which are again replaced by a similar single red stroke ff. 19-30. The danda, as usual, appears at the end of a section The only, or at the commencement and the termination of a quotation.
strokes from
Numerous notes are added on the chapters are written consecutively. margin, and sometimes between the lines of the text also, e.g. ff. 2, 3, 12, 18 v. 19. At the end of each chapter a short summary, as described on
}
page
1, is
subjoined
Number Number
Date
:
-1-
10
ff.
Character
Devanagari.
last leaves of the
is
The
known. From its appearance the manuscript looks old, f. 8 is numbered as f. 9, and f. 9 as f. 11, and the mistake continues up to the end the reference to folios are therefore to the number added in pencil.
nor the name of the scribe
;
Injuries: It
is
injured in
many
places, e.g.
ff.
(left).
PART
Contents
:
II.
longer recension.
The uttardrdha of the Nirukta (Chapters VII-XII) in the The text is divided into chapters and sections thus:
II
has 'llSUTO *W: Chapter VII begins on f. 1 v. with the words 31 sections, and ends on f. 11 r (= f. 54 r.) Chapter VIII has 22 sections, and ends on f. 15 v. (= f. 58 v.) Chapter IX has 43 sections, and ends on f 23 v. ( = f 66 v.) Chapter X has 47 sections, and ends on f 32 r. ( = f 75 r.) Chapter XI has 30 sections, and ends on f. 40 v. (= f. 83 v.) Chapter XII has 43 sections only, and ends on f 48' v. ( = f 91 v.) the remaining portion
II II ;
^
.
of the manuscript is missing. All the chapters are written consecutively, and at the end of each chapter a summary similar to that of Part I is
added.
lines,
ff.
The text is bounded on both sides by two sets on double black 1-34 (ff. 44-77) and ff. 41-48 (ff. 84-91); and by similar red lines 35-40 (ff. 78-83). The accent is marked in red ink in Vedic stanzas
ff.
27
;
only, and a short vertical red stroke is occasionally used for punctuation F. 9 (= f. 52) is written the use of the cUiiida is similar to that of Part I.
in a different handwriting.
Size: ll TY'x4
Material
:
Number Number
paper. of leaves
of lines
:
48 -f i blank.
9-10.
Character: Devanagari.
Date: The
date and the
:
manuscript
is
name
known.
Injuries ff. 18 (= 61), 34-40 (= 77-83) are slightly injured in the top margin; f. 22 (= 65) is practically defaced by black and yellow ink, and f. 28 (= 71) by water.
MS.
The text
is
Chandra Shum
of
Shere, d. 181.
2.
made up
two
different manuscripts.
PART
Contents
:
I.
The of the Nirukta in the longer recension. and incomplete, containing Chapters I, IV, V, manuscript fragmentary and a part of the first section of the VI. The text is divided into chapters and sections. Chapter I has 20 sections, and ends on f. 13 v. Chapter IV has 27 sections, and ends on f 26 r. Chapter V .has 28 sections, and ends on f. 40 r. The accent is marked in red ink in Vedic stanzas only, while a short vertical red stroke is used for punctuation. The words (sic)
The purvdrdha
is
II
f.
1 v."in
a different handwriting. F. 1 r. has a figure of Ganesa drawn rather in red with two female attendants. crudely
Size: 13j'"x5J". Material: paper.
Number Number
of leaves
+ 40.
of lines
:
7-8.
Character
Devanagari.
:
Date and scribe Not known. Injuries ff. 13-14 are slightly injured by worms. The numbering in the original is wrong the reference added in pencil. It is full of mistakes.
:
It looks
is
modern.
to the
number
1 *ft is
Peculiarity of spelling:
f.
2,
1.
?(W[
is
written as "3*6
f.
2,
1.
written as ^f
28
II.
The uttardrdha of the Nirukta (Chapters VII-XIII) in the The text is divided into chapters and sections thus: recension. longer VII has 31 sections, and ends on f. 6 v. (= 46 v.) the colophon Chapter
;
adds
f.
^ft <J*ft
(
<aJ^d<J
;
II
II
50 r.) Chapter IX Chapter X has 47 sections, and ends on f. 20 v (= 60 v.) Chapter XI has 50 sections, and ends on f 26 v. ( = 66 v.) Chapter XII has 46 sections, and ends on f. 32 r. (= 72 r.) Chapter XIII begins on f. 32 v. (= 72 v.), 34 v. (= 74 v.); the colophon runs (sic) has 13 sections, and ends on
10
r.
Chapter VIII has 22 sections, and ends on has 43 sections, and ends on f. 15 r. (= 55 r.)
;
is also named XIII, has 37 sections, which are not numbered anew, but continuously from the previous section, and ends on f. 42 r. (= 82 r.). Chapters VIII-XII are written consecutively, and a summary, similar to the one described on p. 1, is added at the end of each chapter, but the summary on f.42 r. (= 82 r.) also includes that of the first
summary
of these sections
is
already subjoined on
34
v.
(=74
v.).
. : II
II
The colophon on f 42 r ( = 82 r) runs thus J[f?T fa^i ^ift^^UfW The text is bounded on both sides by double black lines, ff. 1-23 (= 41-63) and ff. 38-42 (=78-82) by similar red lines, ff. 24-36 (=64-76), f. 37 (=77)
is
coloured yellow.
is
employed
41
v.),
1.
for
punctuaof
tion, the
dropping of visarga
op. oit.
indicated
e.g.
1 v.
1-
(=
:
1.
Tjfasrf
tgll*
P-
&&
4VI<fi^f ^?f*ffii
but the sign i
cit.
I.
>
and
not
so on.
is
written
|{,
is
meant
or at
to
5:
Sometimes $
The danda appears at the end of a section, replaced by x the beginning and end of a quotation. The accent is marked in red
13^x5|".
:
42 + i blank.
12-17.
Number
Date and
Injuries
:
of lines
Character: Devanagari.
scribe
f.
:
Not known.
(=
29
Chandra Shum
is
Sh&re, d. 182.
C 3.
Nirukta
made up
PART
of
two manuscripts.
I.
Contents
The purvdrdha
:
work
is
with the words (sic) ^ft <j+n*4 fR* has 20 sections, and ends J|%3{ on f. 7.r. Chapter II has 28 sections, and ends on f. 12 r. (ff. 8-9, containing sections 3-11 of the second chapter, are missing in the original). Chapter III has 22 sections, and ends on f. 18 r. (ff. 19 and 21-23, contain| ,
ing sections 11-12 and 14-19, are missing in the original). Chapter IV has 27 sections, and ends on f. 23 v. Chapter V has 28 sections, and ends on
29 v. Chapter VI has 36 sections, and ends on f. 38 r. The chapters are written consecutively, the summary is added as usual, punctuation and accents in Vedic stanzas are marked in red ink. The text is bounded on
f.
both sides by double black lines, f. 1 r. has a few laudatory verses written on it and the words (sic) ^TOT Mf^^s tf^f ^faMf^fa ^J^j. A part of line 9 on f 5 r., and of line 4 on f 7 r., of line 5 on f. 7 v., is
:
II
I . .
f.
Two lines are added to the top of f. 13 v., defaced by light red ink, and half a line on f. 20 r. is similarly obliterated with red pigment. Colophon on f. 38 r. runs thus
obliterated with black pigment.
19
v. is partially
frvto
TOt ^TR:
nr:
II
11
sffr
female figure
is
drawn on
f.
38
v.,
and a
list
of several articles
is
added.
The prominent
carelessness, occasionally disproportionate use of red ink for marginal notes, smudging of the black ink, give a untidy appearance to the manuscript.
very
Size:
12"x5 Ty'
:
Material
Paper.
:
Number Number
of .leaves of lines
:
+ 38 + i blank
10-11.
Character: Devanagari.
Not known.
owner
is
The name
3ft
of the
given on
f.
r.
as Godabole
Laksmana Bhatta.
e.g.,
t
f.
<j*n< =
^ >lut4.
e.g.
J
;
as 1,
1 v., line 1,
Like
f.
1, it
frequently doubles
2,
in conjunction
line 3,
with other
letters,
1 v., line
*RTf3r =
;
Wrim
line 4, t|<||(\
= -d-c||(\
line 8, f^TM
30
= begins on f. 1 r. ( 40 r.), has 47 sections, and ends on f. 16 v. Chapter 55 v.). Chapter XI has 50 sections, and ends on f. 31 v. (= 70 v.). (= These two chapters are written consecutively. Chapter XII begins with has 46 sections, and ends on L 13 v. (= 83 v.). This ll^ft qui*n*T f* different manuscript from the previous one containing seems to be a
longer recension.
uttardrdka of the Nirukta (Chapters X-XIII) in the The text is divided into chapters and sections thus
:
II
the pagination begins anew, the handwriting is different, former the text is bounded on both sides by double red lines. and unlike the The parisista is separated from Chapter XII, and is treated as one chapter.
Chapters
X-XI
anew from the first. It begins with has 50 sections, and ends on 14 v (=97 v.). The last word of the 13th section is repeated, but the summary is added at the end of the 50th section. The summary, as usual, is added at the end of while every chapter. The accent is marked in red ink in Vedic quotations,
The numbering
on
f.
of leaves starts
r.),
II
II ,
1 r.
(= 84
a short vertical red stroke is used for punctuation. A line in different handwriting is added at the bottom of f. 1 v. (= 40 v.). A line and a half in red ink is added on the right-hand margin of f. 22 r. (= 61 r.) part of
;
the 50th section of the eleventh chapter is finished off on the top and righthand margin on f. 31 v. (= 70 v.). A line is added on the top of f. 11 v. (= 81 v.). Section 43 of Chapter XIII is left out in the text, but added
the" right
on
f.
13
r.
(= 96
r.).
9"x4".
:
Material
Number Number
Paper. of .leaves
of lines
:
:
31
+ 13 + 12 (=
58)
-f i
blank.
7 to 9.
Character
Devanagari.
:
Not known
Injuries
It is slightly injured
by worms
ff.
7-4
C 4.
The text is made up of two manuscripts, containing the purvardha and the uttardrdha, with the pari&ista respectively, each being copied by a different scribe, at a different place and period. They will therefore be
separately described.
31
1.
A.D.
text
Contents The pilrvdrdha of the Nirukta in the shorter recension the is divided into chapters, padas, and sections, thus Chapter I has 6
:
pddas
stated
the 1st
pdda
v.
it
is
not
an end, probably
;
it
should be ended
;
number of the following section begins anew has six sections, and ends on f. 6 v. the 4th pdda has 4 pdda the 5th pdda has 2 sections, and ends on sections, and ends on f. 8 r. f 9 v. the 6th pdda has 6 sections, and ends on f. 11 v. 27 being the
after the 4th section, as the
the 3rd
total
number
(sic)
II
$K
the 1st pada, contains 7 sections, and ends on 2nd pdda contains 5 sections, and ends on f. 16 r. 3rd pdda contains 3 sections, and ends on f. 17r. 4th pdda contains 7 sections, and ends on f. 18 v. 5th pdda contains 3 sections, and ends on f. 19 v. 6th pdda contains 5 sections, and ends on f. 21 r. 7th pdda contains 6 sections, and ends on f 23 r. the total number of sections being 36. Chapter III has 4 pddas 1st pdda contains 7 sections, and ends on f. 25 v. 2nd pdda contains 6 sections, and ends on f 28 v. 3rd pdda contains 6 sections, f 30 containing sections 5-6 is missing 4th pdda contains 6 sections, and ends on f 33 v. the total number of the sections being 25. Chapter IV has 4 pddas 1st pdda has 8 sections, and ends on f. 35 v. 2nd pdda has 8 sections, f. 38 containing a part of the 8th section of the 2nd pdda, and the 1-2 sections of the 3rd pdda is missing 3rd pdda has 6 sections, and ends on f 40 v. 4th pdda has 7 .sections, and ends on f 43 v. Chapter V has 4 pddas 1st pdda contains 6 sections, and ends on f 46 r. 2nd pdda contains 8 sections f 48 3rd pdda containing sections 6-8 is missing contains 7 sections, and ends on f. 51 r. 4th pdda contains 10 sections, and ends on f. 54 r. the total number of sections being 31. Chapter VI has 6 pddas 1st pdda contains 5 sections, on f. 56 r. 2nd pdda contains ending 6 sections, and ends on f. 58 r. 3rd j)dda contains 7 sections, and ends on f. 61 r. 4th pdda has 8 sections, and ends on f. 64 r.; 5th pdda has 5 6th pdda has 8 sections, and ends on f 68 v. sections, and ends on f 66 r. f. 1 is missing. The text is bounded on both sides by double black lines.
f.
13
Punctuation
is
similar to that of
3.
added in red
ink.
Size: 8 T Y'x3f".
Material
Number
paper. of leaves
:
+ 64
S2
10.
v.) (sic) ifr ^Rl completed on Wednesday in the former half of the month Vaisakha
:
c^ ^
A.D. 1627).
Scribe: on
f.
68
v.
(= 64
v.)
(sic)
Place: on
ii
f.
68
v.
64
v.)
(sic)
II
*prrtt
ff.
TO:
1,
defaced,
48 are missing; f. 22 is injured, and slightly defaced by marginal notes. Peculiarity of spelling 1J is occasionally written as I/, e.g. f. 2 r. line 2 f. 2 r., line 8 *R^ qjlfl f 2 v., line 4
Injuries:
30, 38,
and
f.
33
is
^t
is
e. g.
f.
2 8
v.,
:
line
=
is
ii*n<3nni4i:
but cf
line 3,
v.,
line
:
f.
r.,
line 2
line
A.D. 1691.
Contents The second part (Chapters VII-XII) of the Nirukta in the the text is divided into chapter, pada, and section. In
;
and the number of pdclas in a chapter, and that of sections in a pdda, it agrees with M 3. The 7 pddas of Chapter VII end on 3 r. (= 67 r.), 4 v. (= 68 v.), 7 v. (= 71 v.), 9 r. (= 73 r.), 10 v. (= 74 v.), 13 r. (= 77 r.), 16 v. (=80v.) respectively; the 3 pddas of Chapter VIII end on ff. 18 r. (= 82 r.), 21 v. ( = 85 v.) 24 r. (= 88 r.) respectively; the 4 pddas of Chapter IX end on ff. 27 v. (= 91 v.) 30 r. (= 94 r.), 33 v. (=97 v.), 35 v. (= 99 v.) respectively; the 4 pcidas of Chapter X end on ff. 39 v. (= 103 v.), 42 v. (106 v.), 46 r. (110 r.), 48 v. (= 112 v.) respectively; the4>adasof Chapter XI end on ff. 51 v. (= 115 v.), 54r. (= 118r.), 58 v. (= 122 v.), 62 v. (126 v.) respectively the 4 pddas of Chapter XII end on ff. 65 v. (=129 v.), 68 r. (= 132 r.), 71 v. (= 135 v.), 75 v. (= 139 v.) f. 56 r. respectively, (= 120 r.) is left blank. The text is bounded on
ff'.
; ;
lines. The accent in Vedic quotations is marked The short vertical stroke is replaced by a similar black stroke for punctuation. The use of the danda is similar to M 3. The parisista is separated from Chapter XII, and is contained in ff. 76-94 (= 140-158). The division of the text into pddas and Khandas
33
ff.
identical
v.),
with
89
r.
3.
The 4 padas
r.),
of Chapter
r,
XIII end on
80
v.
(= 144
on
(= 153
:
91
v.
(= 155 v.), 94
(= 158 r.)
respectively.
Pagination
is
q M j|Vinft f. 94 r. (= 158 r.) 33OTT% TOgM (iic) *T cannot be genuine, for it is clear from the numbering of folios that it must have been written after Chapter XII, which was finished in 5R^ q^>8^>
||
J
^m%
The name of the scribe is could not be earlier than cj^g^. hence, a resident of Muphalipura. The colophon runs thus (sic) Harirama,
it
:
Size:
9"x4".
:
Material
Paper.
:
Number Number
of leaves
94 + i blank.
of lines
8.
IT
^T^ JTT^T
Scribe: on
^
75
v.)
^f% *\
*fa^
^8^
(=
to
A.D. 1691)
M $>*.
f.
75 v.
(= 139
v.)
^)^^4t*)^^: he seems
remarks
n
:
have taken
Place
Injuries:
v. (= 139 v.) (sic) ^ft ^RTRTaT ^PMdf^<( 1-11 (= 65-75) are slightly defaced. Peculiarity of spelling it occasionally writes if as in Part f. 1 v. (= 65 v.), line 1
:
on
f.
II
II
ff.
I, e. g.
,,
r,
Some
8=
ii,
M
r.),
= ^, ^ = ^J
line 8:
slightly different:
f.
73
(=
137r.)
^t
is
written as
f.
73
r.
(=
i37
Chandra Shum
of
Shere, d. 180.
5.
made up
separately.
MS. containing
Contents
text
is
:
Chapters I- VI of the Nirukta in the shorter recension. The divided into padas and sections. It agrees with C4 in having
34
six
text
ff.
25-67.
Ff. 55
v.,
F. 57 is
wrongly numbered 56
f.
The
first
four lines on
.-e
the top of
58
r.
are to be crossed.
Two
geometrical figures
drawn
on
f 1
.
r.
Size:
8J"x4*":
:
+ 67.
Number
of lines
7-14.
^
(=
on
SR^
^8 J^
is
*faft
*^l
TJ%
name
of the
owner
67
v.
^T
*ftfa
quto^KW^ Hiyjq
%^
MS. containing
Contents
:
the
The text is divided into pddas and Khandas, with C 4 in the number of pddas and Khandas, distributed in agreeing each chapter and pdda respectively. The seven pddas end on ff. 2 v. (= 69 v.), 3 v. (= 70 v.), 5 v. (= 72 v.), 7 r. (= 74 r.), 8 r. (= 75 r.), 9 v. (= 76 v.), 12 r. (= 79 r.); the three pddas of Chapter VIII on ff. 13 r. (= 80 r.), 16 r. (= 83 r.), 17 v. (= 84 v.) the four pddas of Chapter IX on ff. 20 r. (= 87 r.), 22 r. (= 89 r.), 24 v. (= 91 v.), 26 r. '(= 93 t.) the four pddas of Chapter X on ff. 29 v. (= 96 v.), 31 v. (= 98 v.), 34 v. (= 101 v.), 36 v. (= 103 v.) the four pddas of Chapter XI on ff. 39 r. (= 106 r.), 41 r.
written consecutively.
;
; ;
(= 108 r.), 43 v. (= 110 v.), 46 v. (= 113 v.) the four pddas of Chapter XII on ff. 49 r. (= 116 r.), 51 r. (= 118 r.), 54 r. (= 121 r.), 56 v. (= 123 v.) the four pddas of Chapter XIII on ff. 60 r. (= 127 r.), 67 r. (= 134 r.), 69 v. (= 136 v.), 71 v. (= 138 v.). The text is bounded on both sides by double black lines. The accent in Vedic stanzas is marked in red ink. Punctua;
;
tion- is
similar to
M 3.
:
It is
Size:
8f"x3".
Paper. of leaves
:
Material
Number Number
72 + i blank.
of lines
9.
Character: Devanagarl.
35
71
v.
(= 138
v.
v.)
^rf^T
^RHTJ^M ( = A.D.
1479)
Scribe
on
f.
71
(= 138
:
v.)
<tfM?;U!
f^ff *g
fSff^TTOftr
II
II
(sic) ^ft
^
The name
of the
^
is
TT
f.
72
r.
owner
II
places
f.
72
r.
(=
.
139
r.).
Peculiarity of spelling:
g.
is
always written as
IZT> Tf *s
written as |/ ?
'W =
f.
^iri
on
71
v.,
line 6.
line
54
,,
r.
(= 121
e.
r.),
^RWT:
farf
so on.
is
written as |/H,
f.
g
v.), line
53
v.
(= 120
|/|
e.
9
2
fti
is
written as
f.
g. 1
:
53
v.
6:
is
r.
(= 72
r.),
line 6
conjunction with ^is written as a short vertical stroke, and with or ^as a horizontal stroke, e. g.
?fv in
^WTf
^T is
^T
and
so on.
written variously as
ff.
or
^ or ^.
(=96)
are slightly
Injuries:
injured.
MS.
Contents
:
Chandra Shum
Share,
e.
Bt
6.
It consists
of three manuscripts ; the first contains Chapters I-V- in 86 leaves (86 v. gives a part of the first section of Chapter VI) ; the second, Chapter VI in
8b
the original as 47-73 = 87-113); the third, 78 leaves (= 114-191). The division of the text Chapters VII-XIV, in into Chapters (adkydya) and sections (KJtandas), the punctuation, and the 4. method of marking the accent in Vedic stanzas are identical with
27 leaves (numbered
The
text
is
lines only occasionally. F. 3 is replaced Ff. 87-92 are written on blue paper.
8J" x 4" (ff. 1-86) and 7}* x 3| Material: Paper. Character: Devanagari.
87-113),
7" x 3J"
(ff.
114-191).
Number Number
of leaves
+ 191 -f i
blank.
(ff.
of lines: 7
:
(ff.
1-113), 7-10
114-191).
Not known.
owner
is
The name
of the
added on
f.
114
r.
MS.
Chandra Shum
Shere, d. 183.
7.
sections
Contents: The uttardrdha of the NiruJda, Chapters VII-XI, and 1-27 of Chapter XII in the shorter recension. The text is bounded by treble black lines on both sides, and is divided into pddas
and Khandas.
pdda, but
is
The numbering of sections does not begin anew in each consecutive for the whole chapter, and agrees with the manuscripts of the longer recension. It looks old; the ink is totally effaced in several parts, which makes it difficult to read; but it is not
It really old, for it does not display any characteristics of old writing. is full of mistakes. Three lines are added at the bottom on f. 13 v., 52 v.
9j*x34".
:
+ 58 + i
:
blank.
Number
7.
Character: Devanagari. Date and Scribe Not known, for the last leaves are missing.
:
Peculiarity of spelling 7^ is occasionally written as a short horizontal = stroke in conjunction. F. 1 v., line 1 f. 1 v., line 2
:
HJjfi'Hi
HJift*!!,
is
1 is doubled in conjunction
j.
with ^,
e.g. ?W$
1*$. F. 58
v.
37
Wilson 488.
Nirukta,
1.
A.D. 1768.
This is described in detail by Keith in the Catalogue of Sanskrit Manuscripts, vol. ii, p. 107. His description may be supplemented by the v. runs thus "^ (sic) following: the Colophon on f. 79
:
II
II
II
Two more
?^and
7 2
folio:
:
rf^are occasionally
-
with ^,
e.
g.
f 1 v., line
.
f.
r.,
Number
8
(ff.
of lines
per
(ff.
1-21), 9
(ff.
22-79), 7
(ff.
80-162),
left
163-183).
Ff.
Injuries:
53-63
are
slightly
injured
by worms on the
marginal top.
MS.
Wilson 491.
2.
This manuscript is described in detail by Keith in the Catalogue of Sanskrit Manuscripts in the Bodleian Library, vol. ii, p. 106. His description may be supplemented as follows
:
Peculiarity of spelling
It writes
VT
as
Vf
e.
is
occasionally written as
|/,
g.
Number
(ff.
of
it
lines
per folio
(ff.
1-61), 9
(ff.
62-78), 8
(ff.
79-91), 9
92-101),
Ff.
from 10-11 (ff. 102-130). F. 104 is upside down. The size of leaves (ff. 79-86) is 8|" x SJ*. 79-130 are written in a handwriting different from that of the previous
varies
:
folios.
38
W
ii,
3.
This
is
described in detail
the
by Keith
vol.
:
Manuscripts in
Bodleian Library,
is
f$ =
is
tj^TJ
TJ
f.
.2
r.
*&>
e.
^ft =
^THf;
f.
r.,
line 3;
written as |/TJ,
g
frequently doubles consonants in is doubled doubled, v*^n>
But
its chief
peculiarity
f.
is
:
that
it
conjunction, e.g.
r.,
line 2
;
*jfa|3T:
^is
1
ii
is
yrJIiqT. doubled
rf
is
doubled
line 4:
fti|pT,
;
^
:
is
^
?
:
OjqH^,
;
i^is
doubled line 6
2
:.
TgiiIW>f or n^p^o
for
ne 7
r.,
?rf,
is
doubled
^T
f.
v. t line
fM^lj"^^^
^g^H> ?
is
f^^W^
f.
line 1
'Wni.
f.
is
doubled
:
line 6:
doubled,
TT^,
l!e
^T is doubled;
r.,
line 1
nr\5n^ q*,ili>
and_so on.
MS.
Mill 144.
Mi.
described in detail
the
Manuscripts in
doubles
?Hn
by Keith in the Catalogue of Sanskrit Bodleian Library, vol. ii, p. 106. It occasionally conjunction with other consonants, e.g. f. 2 r., line 8:
&C.
is
The numbering of sections does not begin anew in each pdda, but continuous, and agrees with the longer recension as to the total number sections in Chapters IX-XII. It belongs to the shorter recension.
MS.
Sanskrit,
e.
of
17.
S.
A.V. 1781.
This is described in detail by Keith in the Catalogue of Sanskrit Manuscripts in the Bodleian Library, vol, ii, p. 105. The text is punctuated
as usual, and divided into chapters and sections. A summary similar to the one described on p. 1 is added at the end of each chapter. It belongs to the longer recension. The text is bounded on both sides by two sets of double red lines. It is a neat and accurate manuscript.
39
The Relationship of the MSB. two recensions. The manuscripts fall into two groups, and for the sake of convenience
called
A and B A
the
two families is earlier than A. D. 1479. Although they have been copied from earlier manuoften with great labour and trouble -as some of the scribes remark scripts neither of them transmits the text of the Nirukta in an uninterpolated state. Both recensions add the pariMsta which can be proved to be an interpolation by independent testimony as an integral part of the text, and cannot,
of the manuscripts grouped in these
therefore, be the faithful representatives of the archetype. Moreover, both have besides the pariMsta, an entire section or the equivalent of a section
None
added on to them. These additions are meaningless. The commentary on the Vedic stanzas quoted therein is very poor, and written in a style quite For instance, there can hardly be any doubt different from that of Yaska. as to the interpolated character of ix. 2, which is given as a constituent part
by the manuscripts of both recensions. Further, the commentary on the Vedic stanza in xi. 7 is meaningless and written in a different Yaska style. The Vedic stanza, being quite easy, requires no explanation. generally does not comment on easy Vedic stanzas, simply remarking: iti so, nigada-vydkhydtd 1 i.e. 'this stanza is explained by the mere reading*. In all such cases, this note of Yaska comes after easy Vedic stanzas only. It would thus be intelligible, if it had followed immediately the Vedic stanzas in xi. 7. But as the text now stands, it is placed just after a very
of the text
,
This is contrary to Yaska's method. It is sd nigada-vydkhydtd were originally placed immediately after the Vedic stanzas in xi. 7. The intervening passage is an interpolation, and rather a clumsy one, for it can be easily detected.
difficult
xi. 8.
iti
by the fact that Durga, who repeats every word of commentary, ignores them. How these additions gradually find their way into the text is illustrated by the following example. There is an easy quotation in xii. 2, and" Yaska, as usual, simply adds iti sd Some interpolators have endeavoured to add after nigada-vydkhydta. these words a short comment. Thus some manuscripts here subjoin the
This
is
further proved
Yaska
in his
^T*ft TOHrft <H!*ft *TO% following remark TOTfiig gTHTOt: I Further, each recension contains passages, which, being superfluous, are omitted by the other, or are amplified versions of those in the other. For
:
example, B adds, between vii. 19 and 20, one entire section, which is omitted by A. It is clearly an interpolation as the commentary on the Vedic stanzas is identical with that of xiv. 33 with slight alterations.
1
Cf.
N.
x. 18,
24
xi. 8,
45;
xii. 81.
40
Again, in
as follows
:
v. 27,
reads
j^q*$ji
is
greatly amplified
<nf*T
II
II
Further, omitted by B.
c.
6.
'Omissio ex homoeoteleuto
'
in Sanskrit Manuscripts.
It- is clear, therefore, that' both the recensions cannot faithfully represent the archetype. Hence the question arises which of them adheres more Roth adopted the text as given by the longer closely to the original? recension in his edition, without, however, assigning adequate reasons for The same text is also adopted by most of the editors of his preference.
the Nirukta.
This text, as has been shown above, does not represent the
It is true that often the longer recension preserves the better original. The eye of the for sometimes passages are omitted by accident. text, scribe wanders from a particular word to the same or to a similar word,
occurring further on in the text, with the result that the intervening words are omitted. This phenomenon known as omissio ex homoeoteleuto
is
illustrates
is
universal and of very frequent occurrence. The following example The book, which thigjdnd of omission. In copying the lines rather scarce, was till very lately of absolute necessity for the Student of
' :
hymns V
the same the
'
the Christian hymnology, above all for the Student of Adam of St. Victor's the eye of the copyist wandered from the student of the first to
word
were
left out.
and the words of the Christian .... for The same thing happened to the scribe of MS. C 3.
'
In copying the
sentence:
tiT^qi'K^n
his eye
fl<tJ<JU!i
tjvsn.
same word in the second line, with the ^nfK*J<J^ were left out.
I
:
RV. TH*: itdk'ti 31^5* 3 I^fofe*J Again, in copying N. vi. 22 VIII. 4. 19. the eye of the scribe wandered <44j|(4Mt||<^ *fl|TWrf?f
^t
"^nt:
from the
^T
word ^^:
1.
41
f<(ftfKtJ
....
were
omitted in MS.
3.
Further in N.
ii.
26
is
the
first
pdda
it
RV.
III.,
33. 6.
pada
cf^J
^nW
and wrote
down immediately
with the result that the intervening words c^niiuifui: MlfUj: MOjI^Tl .... ^*4{n are missing in MS. C 4. It cannot therefore be concluded that the shorter recension is always the best, for sometimes omissions are accidental.
e.
On
i.
e.
the other hand, there is also the phenomenon called dittography, the repetition or addition of a few words or sentences. An excellent
example of dittography is furnished by The Globe on July 9, 1915. The Echo de Paris publishes a message from Cettinje announcing the message from Cettinje announcing the appointment as Governor of Scutari of Bojo Petrovitch.' T The part of the second line is a verbatim repetition
'
of a part of the
first line,
>
In N.
ii.
28,
3Tlh
. . the eye of the scribe wandered by chance after 3R<j to the Vedic stanza, and he mechanically copies the whole of the first line except
.
^Rf
^ in MS. C
5.
Again, in N. vi. 8, the scribe of the MS. Mi. repeats JJfn!(dMJI ^TT. Further there are some passages whose omission by B is absolutely unjustifiable. Yaska explains every word occurring in the fourth chapter
tion of
of the Nighantu. The omission of the passages containing the explanaany of these words is therefore inconsistent with Yaska's plan.
Yaska explains
f%^pTT:
f'PJpn fr^lUlfglfXuj: is omitted B. by Again, Yaska explains ^t^RT (Ngh. 4.3. 28) in N. vi. 6 as ^Jra This omission makes the following Vedic ^4<!!<g, which is omitted by B.
vi. 3,
:
in N.
quotation meaningless. Further, in commenting upon a Vedic stanza, Yaska always starts from the very beginning of the stanza. To leave out the first few words and to
1
Clark, op.
cit.,
p. 6.
42
begin from somewhere in the middle of the stanza is altogether foreign to his practice, yet if the text of B be followed, the omission of the passage:
(N. vi. 26) would involve Yaska in an inconAll this shows that B is not absolutely reliable. The majority of the manuscripts of let us examine A. belong
sistency.
Now
to a period later than those of B. Thus, not one of them has preserved the old spelling, while most of the B MSS. retain this peculiarity, i.e.
of writing
TJ
ij
"3ft
as
\/
as
^r^
for
^f
\/\
I
/I
for
thirteenth
Again, some of the A MSS. divide the pari&ista into the so-called and the fourteenth chapters, while those of B put he whole of
the parUista into one chapter only, which is numbered the thirteenth. It has already been pointed out that contains an obvious interpolation
and an amplified version of B's comment in N. v. 27. Besides these there are shorter passages scattered throughout the book which are omitted by B and are suspected to be interpolations. One very fertile and insidious source of interpolations is supplied by Yaska's own method of giving etymological explanations. He does not content himself with one derivation, but goes on adding derivation after derivation of a single word till the whole list of probable, possible, and even fanciful etymologies is exhausted. In many cases, interpolators found it quite easy to add new A contains a considerable derivations and attribute them to Yaska.
5,
in N. vi.
number
^IT
N.
ii.
10.
reads:
ffT^
^Wf.
ff7TT*nr?
B
N.
ii.
A A
:
reads
B
N.
ii.
reads:
20.
reads
^Tfa^f^
-*uf*MI*l
reads
43
I
22.
reads
JTZRT
l^T
*J*s*MI*J
Urfjfl
*Rf?f
B
N.
<WI
Jffi*
Hqlfl
iii.
reads
B
N.
reads:
iii.
10.
A
:
reads
^n^^sRint
I
U
N.
reads
15.
^IMU^Rld:
cfRfrt
ql
iii.
A reads
:
qft
qT
^3^
B
ftVql fqVr^qTr
qft
*Tq1?T
reads
ql TF&l
fqWqq ^K*i
In
this particular case it is obvious that the passage ^qT qTCRTf, &c., is an for as the words stand in the first line, Yaska would naturally interpolation,
fq^RT
first
As a matter
^^0
N.
<!*lfflqN&l.
This would
f^WF he
16.
A
:
reads
mfRT ** fWT
T^
T%fa
fWt
B
N.
reads
19.
sTT^WT
f^T ^f?f
.
II
<*
II
iii.
A reads:
:
f*H9ftTRrff<T
f^fr!
B
N.
reads
iv. 2.
A
:
reads:
B
N.
reads
iv. 10.
A
:
reads
B
N.
reads
iv. 13.
A
:
reads:
t^n:
fJ*nf\rfMi
B
N.
fTI
reads
iv. 15.
A
:
reads
S^9f
^d^ffl qT
ql^qTl
reads
ql^qr
qW^Nn
Hqt?f
l^i %ff%f?T qT
44
N.
I
A
:
reads
^31
^?C
^WJ}
<sTim
CM*^I%
B
N.
reads
^F
fC *WS
:
v. 3.
A
:
reads
qi^f^f?f TT
^l^(\fd ^T
iMl}*IRRl
B
N.
reads
m%ft
reads
:
v. 12.
A
:
B
N.
reads
v. 26.
A
:
reads
f%T|>{
B
N.
reads
f%r^T
<*1
:
$31
vi. 8.
A
:
reads
f^RTfrf
faKf^^T ^T
JJUllfdeM$l
B
N.
reads
f^Rfif
vi. 16.
A
:
reads
B
N.
vi.
reads
33.
A
:
reads
?0iri
I
B
N.
reads
ufl*i^ f^T3
vi. 32.
A
:
reads:
B
N.
5Tpfof?r
reads
vi. 33.
^"q ^fMlfdTl
J|*i*mirdTi
P
n-i
reads:
show
has been
in his
Fortunately,
much more tampered with than B. as has been said above, Durga repeats every word
'
of the
* commentary, so that the text of the Nirukta in toto can be from his commentary alone. This commentary therefore serves reproduced the purpose of a manuscript of the Nirukta and supplies valuable information about the condition of the text in its author's time. Durga does not
Nirukta
recognize the paritdsta as an integral part of the Nirukta, as in fact he is even unaware of its existence. Thus his commentary preserves the text of the Nirukta as current before the addition of the Further,
^
paritdsta.
derives great value from the fact that Durga displays critical judgement in the adoption of readings in the text, while giving variants and adding critical notes on them. For example, in N. i. 2, he reads
it
45
as
a variant, adding
Again, in N.
a variant,
*JT<fr
I
i.
12,
he reads
*i Hill
HI ft
as
^"faijMlfa
<TTf*T
^rtJ^NUjrfi
Again, in N.
iii. 1 5,
^ifa
Again, in N.
iii.
21,
adding
"^Rf
Again, in
iv. 19,
he reads
(sic)
^j:
Tra^
^
:
Again, in N. vi. 2,
he remarks
fnc% TT ^oiH
<1
*iRrM*|fl
Again, in
N.
vi. 4,
he reads
as variants.
Again, in N.
vi. 6,
adding
^)<u^3q^
*i*q^
Again, on N.
vi. 21,
3. 5. 8. 1.
Again, on N.
j:
I
vi.
33,
I
he remarks
^m|44^
*t
^Rrf^RT ^?RI%
TTtft
*f\*l*i
This shows that Durga took pains to ascertain the correct readings and has handed down a sort of critical edition of the Nirukta, as it existed in
his time.
/. 1.
D,
i.e.
the parisistas and embodying the whole text of the Nirukta, represents the earliest period, i. e. about the thirteenth century A. D.
(2) B, i.e. the nianuscripts of the shorter recension represent a period later than D, when the pariMstas were added, but not divided as yet into different chapters, and when the old orthography was still
prevalent.
46
(3)
later period
manuscript of the longer recension, represents a still the pari&istaa had been divided into chapters and the old orthography had gone out of use.
e.
th
when
collation
three
For distinct stages of interpolations in the Nirukta can be clearly traced. example, let us take a passage in N. i. 4. On collating D, B, and A, we
find that the reading of
in A.
N.
i.
4.
reads
reads:
TT
I
reads
^i-qifefc^
mf^fa $* 1*11*1
T
i
"^i^u^
<nmnj
1
^rr^f^^Mn?
suppled
31^*11 q i
is
by N.
ix.
2,
as
reads:
B
reads
11
11
^fft
f^rfr
reads
^jfT
*wd?f
i
TT
^m
q^
TT
^TRrr
*^IIIU1I*
TT m^iPyfli wr
?rrfT^nc^t^
47
been shown above that the list of etymologies increases as one from the text of B to that of A. In the same manner the list passes of etymologies increases in B as compared with D. The following are some examples.
N.
i.
4.
D
:
reads:
yfllMlfq^l^qflfaft
I
reads
gramifc^itvei^sifci^
<ji<9imi:
fi%*J
^ft^f
D
B
N.
i.
reads
reads
7.
rflT*HT
H^T
\
D
:
reads
^tg^fl
% ^^
I
ff f^f?f
B
N.
ii.
reads
22.
Vfift
l&ft:
B
r
reads
it
^qi
reads
:
N.
ii.
26.
reads
N.
iii.
18.
reads
flff:
reads:
N.
v. 4.
D
:
reads
B
N.
reads
1
reads
:
v. 23.
reads
48
agrees with
is
omitted.
N.
vi. 3.
reads
reads
^WT
TV
N.
vi. 8.
D
:
reads
^ft" r^l'HrtJrh^l
1RT
qif^MnqT
II
||
B
N.
reads
^ft
^^I'Mrtlrft^l
:
WT[
^HH W^T
n<?M7l4l
II
II
vi. 24.
D
:
reads
A
B
N.
reads
omits
it
altogether.
vi. 28.
D
:
reads
reads
/. 2.
Thus the stages of interpolation at different periods can be traced. The principle of the 'best MSS.' is obviously inapplicable in this case,
All that is available for none of the manuscripts can be called the best. is the best of each family, and the best plan, under the circummanuscript
stances,
it is
would be to place all the three families side by side. Fortunately possible to do so, for the successive interpolations from one family to
another are invariably the amplifications of the text of a shorter recension, and are thrust between sentences wherever the text could be so enlarged
with impunity, as, for instance, in multiplying the number of etymologies and attributing them all to Yaska. I have, however, distinguished the evidence of Durga's commentary from that of the manuscripts of the
Nirukta, although Durga's commentary is very important for supplying such valuable evidence for the history of the text of the Nirukta, it cannot, The relation of strictly speaking, be called a manuscript of the Nirukta. the shorter to the longer recension is shown by the use of square brackets,
which contain the additional passages of the longer recension, while the i O O
by
relation of the shorter recension to the text preserved by Durga is indicated foot-notes. An analogous example is furnished by Latin literature. The
49
edition.
being pointef out by Thilo in his Nirukta reproduced from Durga represents possible to restore it with the help of the
1 present materials. I have collated sixteen manuscripts myself, besides taking into account fourteen manuscripts collated by Roth, and eight by
Thus, directly and indirectly, the been available for this edition, anc7 evidence of about fortv manuscripts has the text may therefore be regarded as more or less settled.
the editor of the Nirukta in Bib. Ind.
g.
Commentators of Yaska.
Although, from an early period, Yaska's work has been recognized as one of the most important vedangas by the orthodox tradition of literary This does not India, he, unlike Panini, has not had many commentators. mean that he had few followers or that his speculations did not dominate On the contrary, he has been the thought of succeeding generations.
acknowledged to be the pre-eminent authority on etymology. Hence (at first sight) it seems rather inexplicable that his work should have been commented upon by so few people. One r.eason of this paucity is that Yaska's work itself is a commentary and not an independent treatise, hence it did not stand in need of much elucidation. Secondly, it is written in classical Sanskrit prose, and, notwithstanding its somewhat archaic and terse style, is easily intelligible to the reader as compared, for instance, with the
aphorisms of Panini consequently there was not much demand for further comment. Yet three commentators, at least, are known to have elucidated Yaska's work. (1) Ugra is mentioned as a commentator on the Nirukta by Aufrecht in his Catalogue Catalogorum,. 2 But no other information, about his personality, the character of his work, and the time when he lived, is
;
available.
No
field.
reference
is
made
to
him by any
the same
(2)
is
rajayajvan.
work exists in the Bibliotheque manuscript 4 Nationale, Paris, and a friend of mine from Lahore has recently informed me that he has obtained a complete manuscript of his commentary.
of
his
all
1 Since then, on my visit to Paris, I have been able, through the courtesy of Professor Sylvaiu Lt vi, to examine the Nirukta manu;
and do not
represent the text of the longer recension, afford any other variants. The contents of Nos. 263 and 264 is Durga's
to
an end with
267-64, described by Cabaton in the Catalogue sommaire des Manuscrits Sanskrits et Pali, pp. 39-
Vol.
i,
p. 297.
vol.
i,
All of them, except the first collated by Roth, belong to the nineteenth century. They
40.
pp. 2-4.
(Aufrecht).
50
most important of all these commentators is Durga. He (3) But the seems to be later than Devarajayajvan who is familiar with the then extant commentaries on the Vedas, the Niffhantu, and the Nirukta, and who does not mention Durga in the long list of the authorities use<] by him for the purpose of his own work. Although a conclusion based on the argument
not cogent, yet in this particular case, it is justified to assume not ref erred to because he was posterior to Devaraja, hence Durga would also be later than Skandasvami. Durga's commentary is Durga
of silence
is
that
is
His work published, and has superseded the works of his predecessors. is important for two reasons (1) he is the last of the commentators, and
:
therefore represents the fullest development of the traditional interpretation of the Nirukia (2) the very fact that it has survived at the cost of earlier shall therefore examine his commentaries indicates its importance.
;
We
work somewhat
in detail.
Date of Durga.
It has already
Devarajayajvan, though Devaraja himself is not known. determined almost with certainty.
probability he is later than assumption hardly helps us, for the date of
all
A manuscript
of his
commentary
in the
Bodleian Library is dated 1387 A.D. The date is genuine and is accepted as such by Professor A. B. Keith. 2 The manuscript was copied at Bhrgu Ksetra in the reign of Maharana Durgasimhavijaya. Thus he could not be later than 1387 A.D. It is difficult to identify any particular site with Bhrgu
Ksetra, but probably it was situated somewhere between the Sarasvati and the Jairma. As Durga wrote his commentary in a hermitage near Jammu, a place not easily accessible in the absence of modern means of communication, the
migration of the MS. of his commentary to Bhrgu Ksetra presupposes the lapse of sufficient time in order to account for Die spreading of his fame as a commentator from the isolated heights of Jammu to the
plains of
place
Bhrgu Ksetra. It will not be far from the truth, therefore, to Durga about the thirteenth century A.D. Durga does not speak of any predecessors by name nor does he leave any clue as to the sources of his own commentary. Unlike Devaraja-
yajvan, he does not give the slightest information about himself or the general state of the Niru/da during his time. That he wrote his com3 mentary in a hermitage near Jammu is proved by the colophon on f. 132 v. at the end of the eleventh chapter of the NiruJda, which runs as follows
:
1 2
MS. Wilson
475.
the
ii,
p. 108.
COMMENTATORS OF YASKA
*
51
This skows that the full name of the was Durgasimha. The fact that he lived in a hermitage and commentator was addressed as bhagavat indicates that he was an ascetic and belonged to some particular order of Sannyasa. Further, he is a descendant of the family of the Vasisthas. He does not explain the stanza RV. III. 53. 23, l quoted by Yaska to illustrate the meaning of the word lodham, because
I
He
|
in
which
this
^^ word
I
says
^f^RfWTTT Tp*
'
I
^^: *H
stanza,
I
^RTfTO^t Trf*re:
is
^r<T^f
^ f^^tfa
The
(lodham) occurs
hostile to Vasistha.
And
am
descendant of Vasistha, belonging to the Kapisthala branch, hence I do not explain the stanza.' 2
*r
^r
^nf
^ri
:
I
it:
cTT
'There was formerly a royal sage named Sudas, a disciple of VisVamitra. Somehow, he became an object of Vasistha's hatred. Then, VisVamitra, in order to protect his disciple, reviled Vasistha with these stanzas. These are the imprecatory stanzas. The Vasisthas do not pay any attention This corroborates Yaska's statement that there are (lit. listen) to them.'
:i
Durga's commentary is important for it repeats every word of Yaska, thus the text of the Nirukta in toto could be reproduced from Durga's work alone. As none of the manuscripts collated by me is older than the
fifteenth century, Durga supplies therefore evidence of a very valuable character for the textual criticism oi' the Nirukta. The number of variants
by Durga to his predecessors and his frequent remarks that the corrupt and that the right reading is to be discovered, all such indicate that there has been no cases I have pointed out. in my. notes, unbroken tradition with regard to the handing down of the text of the
attributed
is
text
Nirukta. Further there seems to have been some sort of revival of the study oi the Nirukta in the neighbourhood of Jammu in Durga's time, for it seems
imagine that in an isolated place like Jammu, Durga sat down to write his commentary simply for the love of writing a commentary. It is more reasonable to suppose that Durga accomplished this task in order
difficult to
1
The
Durga's
Commentary on
III. 53.
thtrN.
Cf.
iv. 14.
ii,
p. 416.
Cf.
Sayana on RV.
Bib. Ind.
N.
vii. 3.
52
to
text, elucidation of obscure passages, and of Yaska's arguments, a demand which a revival of the study amplification The examination of the manuscript of of the Nirukta had called forth.
Durga did not live to complete his work and that he himself wrote his commentary up to the end of the llth chapter only. This is indicated by
a comparison of colophons in the manuscript which, at the end of the 7th-12th chapters, numbered as 12-17 by Durga consecutively from the
five chapters of the
(1)
At the end
r.
II
(2)
(3) (4)
(5)
8th chap, on
f.
70 86
v.
v.
II
9th chap, on
f.
10th chap, on
llth chap, on
f.
112r.
II
f.
132
v.
||
<e
comparison of these five colophons shows that the first four do not contain any reference to Durga by name nor to his honorific titles, which fact implies that they were written by Durga himself, while that at the
end of the
1th chapter
disciple,
who
speaks of Durga
as an acdrya and ^addresses him as bhagavat. Durga could not have appropriated these titles himself unless he was very vain. Another point
by a person other than Durga four colophons say that such and such a chapter has. come to an end, the fifth remarks that such a pada of that chapter has come to an end. The colophon at the end of the llth chapter is the final inscription
in favour of the fifth colophon being written
is
first
and as such should have been placed at the end of the 12th chapter, where no such description is found; the colophon there, on f. 150 r., being 1 H<*13I
This leads one to the conclusion that Durga himsell wrote ^^5: m^r: his commentary up to the end of the llth chapter, whose colopnon was added by a disciple who also wrote the commentary on the 12th chapter, and faithfully refrained himself from adding the name of Durga in the colophon at the end of the 12th chapter. MS. Mill 142, dated A.D. 1839, and described in the Catalogues of Sanskrit Manuscripts in the P^leian
ll
Library by Keith,
says
H
end of the
123
R
v.,
4IH<^<3 ^3*f
T^
manuscript
Vol.
ii,
p. 108.
COMMENTATORS OF YASKA
as well, the
53
used in the earlier colophons while pada end of the llth and the 12th chapters. Another point of minor importance may also be adduced in this connexion, i.e. the manuscripts have the following sloka at the end of the
is
makes
its
12th chapter.
As Durga
is
shown
him
will be
highly inappropriate.
Durga and
the Pariuista.
Both the published editions of Durga's commentary regard the commentary on the portions of the 13th chapter as an integral part of Durga's But the MS. Wilson 475, 1 dated 1387 A. D., and MS. Mill 142 \ work. dated 1839 A.D., do not contain the commentary on the 13th chapter. In both these manuscripts the commentary is completed at the end of the 12th chapter and the MS. Mill 142, expressly say that the work is finished.
Moreover, the 13th chapter was not added to the Nirukta by Durga's time, is proved by his remark in the introductory part of his commentary
:
as
wnsrra
11
(the Nighantu's) amplified commentary whose first sentence is " a list has been handed down by tradition".' Hence the commentary on the 13th chapter was written at a later period and attributed to Durga by some disciple or
is its
follower of his.
Date of
YdsJca.
History
is
the one
weak
lion-existent.
Not a
is
and so complete
the dates of
JCalidasa are
1
single systematic chronological record has survived, the lack of any data to guide us in this matter that
like
Panini and
subject to controversy.
view I
One can
however,
inadequate.
To make the
berated by
With
this
comparing the commentary on the twelfth with that of the preceding chaptera. Later on I shall add the result of my tixaminatiou.
54
There is a differently interpreted by various oriental scholars. difference of opinion among them about the precise date of Yaska, great but at the same time there is also the unanimity which sets down his
and
is
B.C..
As
this
limit
questioned so far (while his upper limit is carried as far as 700 B.C.), it may therefore be safely assumed that Yaska lived at least about a century
Both Yaska and Plato sum up as it were the results of and etymological investigations in the Both stand pre-eminent with Nvrukta and the Cratyhix respectively. regard to their age, and have dominated the thought of succeeding generaearlier
than Plato.
tions
as the representative record of the researches of ancient Indians, it is of considerable interest for a compara.tf "e study of the Indian and Greek achievements in these two branches of 'iwledge in the earliest period of their history.
Yaska's work
is
And
2.
we proceed to examine, in detail, the principles laid down by for etymology, or his speculations in philology, it will be worth while to ^ inquire whether Yaska was a properly qualified person to underBefore
Yaska
or,
take the task, i.e. whether he possessed any knowledge of sound-laws, in other words, whether he received any phonetic training, and of what sort ? As has already been pointed out, historical and biographical
records
about ancient India do not exist, or at least, if they existed, have not survived. Nothing definite is, therefore, known about the life of Yaska, nor about the period in which he lived, nor about the educational system which then prevailed. In the absence of such records it is therefore extremely difficult to ascertain the worth of his qualifications, or the extent of, and his familiarity with, sound-laws. Yet some indirect information can be pieced together by collecting a few isolated data capable of throwing some light on the subject. In the nrst place, Yaska is with a vast amount of Sanskrit literature. The numerous acquainted exemplary quotations occurring in the Nirukta conclusively show that he knew the Rg-veda, the Sama-veda, the Atharva-veda, the Yajur-veda, and their pada-pa&has, the Taittimya Sawhitd, the Maitrdyanl Samhitd,
the
the
Kdthaka Samhitd, the Aitareya Brdhmana, the Gopatha Brdhmana, KausUakl Brdhm<(>ia, the tiatapatha Brahma na, the Prdti&dkhyas,
55
some of the Upanisads. The full list of all the works known to him given in the Appendix. This shows that Yaska was a man of comprehensive knowledge and vast reading. Secondly, he refers to and quotes
the opinions of the various schools of thought which existed in his time, i. e. the school of etymologists, the school of grammarians, the school of the school of legendists, the school of Naiddnaa (i. e. specialists, ritualists,
authorities
is
in primary causes). Further, he discusses and criticizes the views of many his predecessors and contemporaries. The full list of these
also given in the
Appendix.
The mention
of
schools of thought presupposes specialization in their respective departments of knowledge which implies some uniform system of training and a sufficiently high order of education extending over a long period.
Otherwise
it is difficult
to conceive
how
Thus it can be assumed without much doubt that Yaska had received some kind of training in one, or more than one,
come
into existence at
all.
of these schools.
his
He
discusses
own, and thus seems to have acquired a general familiarity with them to be able to do so. Thirdly, he distinctly mentions the prati&akhyas, researches made by ancient i.e. phonetic treatises which record the Indians in the physiological and the acoustic aspects of Phonetics. These
treatises themselves
presuppose
the existence of
the padi-pdthas,
i.e.
which give every word of the samhitd in its isolated state, i. e. free from the euphonic combinations, and analyse compounds into their component elements. Gradually by the time of Yaska, a strong had come into existence, as is evident from the scientific phonetic feeling This shows arrangement and classification of the Sanskrit alphabet. that Yaska was furnished with some phonetic equipment, such as
'the
word
texts',
the state of the scholarship of the time permitted him to acquire. This view is supported by the fact that Yaska is familiar with and recognizes
the following phonetic phenomena (1) Syncope as in 5R*j: (they went) Metathesis as in JfHctT a drop from from the root 3RJ. (to go) (2) "^jp^
:
'
'
from ^Co^
(to emit),
and
<T^
'
and
so
on
(3)
Anaptyxis, as in ^nsjq^ from the root 1R^ (to throw), 3[TT (to cover), *r^j3CT: from the root *R^ (to fry), &c.;
three stanzas He is also acquainted has noticed an example of prakrtization in the with assimilation, and For the detailed Kg-veda while explaining gj^^T by SRTO (N. v. 24).
haplology as in 7f^
'
'-
II, sections
ii.
1-2.
56
1-2.
before, it may be concluded that Yaska was of extensive reading, that he had pursued a systematic course of study, and that he was furnished with some phonetic equipment. This conclusion is further supported by the fact that his explanations are pervaded
man
and devoid of the mystifying or supernatural of the ritualiet and the parivrdjaka school, cf. element, a characteristic He is altogether free from fanaticism, e. g. Yaska's explanation of Vrtra,. and intolerance when he meets Kautsa's adverse criticism of what bigotry,
with a
rationalistic spirit
he believes to be the revealed hymns, but gives rational answers to the various points of objection. He is actuated by a scientific spirit even when he is dealing with gods. Thus, for instance, he classifies gods into
various groups, i.e. the terrestrial, the atmospheric, and the celestial according to the sphere of their activity, and assigns definite functions Yaska's classification of gods has nothing corresponding to it to each. in the mythologies of other nations. Further, his treatment of synonyms
he attributes a particular meaning by quoting a passage, from the Vedic literature, in which that word is used in that generally particular sense. Whether or not one agrees with him in attributing particular meanings to particular words, it cannot be denied that his method is scientific and, notwithstanding his remote antiquity, surprisingly modern. This scientific spirit, so evident in the Nirukta, coufil be developed by a scientific training only. In the absence of any definite information,
|nd homonyms
is
also scientific.
At
first
to a particular word,
his assertion
will, I think,
3.
Importance of Etymology.
is
Taking both the East and the West together, Yaska on etymology. He is also the first to treat it as a
the
first
writer
itself.
science
by
According *o the orthodox Indian tradition, the Nir*ikta has, for a long time, been recognized as a treatise which deals specially with etymology.
is
not based on this recognition. He has enunciated His remarks on the importance of etymology
very commonplace to us, but probably appeared to have the same profoundness of wisdom when they were first uttered about 2,500 years ago, as President Wilson's fourteen points for the modern political world. His arguments for etymology are summarized as follows:
may sound
(I)
Etymology
is
texts.
57
Etymology is the complement of grammar. (3) Etymology is necessary for the analysis of the sanihita into the pada-pdthci, and of words into their component elements. (4) Etymology has practical utility, for it enables one to discover the primary deitj- of a stanza which bears the characteristic marks of more than one deity, and thus helps to perform the sacrifice with perfection. (5) Etymology is a science, and should be studied for its own sake, for knowledge is commended, and ignorance is condemned. (Chapter I,
(2)
sec. 15-17.)
4.
Principles of Etymology.
Yaska's fundamental notion about language is, that all words can be reduced to their primordial elements which he calls roots. With this idea
he lays great emphasis on the point that as every word can be traced to an original root, one should never give up a word as underivable. His first general principle is, One should give the etymological explanation of words whose accent and grammatical form are regular, and are aci. e. in companied with a radical modification in the usual manner accordance with the laws of phonology. One would hardly question the
'
',
to read or of MN<A from q^ to cook or of Mld^i from to know ', or of 5fc^ from *ffaf from fWJ to break and so on. It should ^s^' be observed that Yaska recognized the importance of accent, and accords it
derivation of
'
',
'
',
',
above-mentioned rule
limited in
fulfil
for only a comparatively small number of words can the conditions therein laid down. Yaska therefore strikes a note
its scope,
of warning and says that a disproportionate importance should not be attached to grammatical form, for the rules of grammar are not universal
like laws of nature, and have many exceptions, adding that one has also to take into consideration phonetic phenomena such as syncope, metathesis, haplology, anaptyxis, assimilation, &c. His second principle is that in
and grammatical form are not regular, and are not acwith a radical modification, one should always take his stand companied on the meaning of the word and endeavour to derive it from some similarity of form, or if there is no such similarity of form, even from the similarity of a single letter or syllable. Thus, according to Yaska, one should not be afraid to derive, dois, dti, doive, dusse, &c. from devoir, to owe or isti (sacrifice) from the root yog (to sacrifice), on account of the apparent
'
',
dissimilarity of their form. Comparative philology furnishes the best examples to illustrate Yaska's remark that often there is hardly any
its
15.
58
*penque Skt. panca Zend, pailca Gk. Tre^re penke Goth.^m/; Germ. /?m/; OE. //; Eng. quinque French larme and English tear have only r in common, both Again, Jive. being otherwise quite different from their original source *dakru, which assumed an Anglo-Saxon form tear, and a primitive Lat. dacru. The Eng. eive and Lat. ovis have nothing in common, and each has exclusively preserved some parts of their original *owis. Eng. four, Germ, vier, have only r in common with Gk. rerTapcy. Eng. quick (orig. alive ') has only i in common with Gk. /&o9 (life). Eng. sit, and Gk. hed (HSpa, seat ') have nothing in common, and each has preserved one exclusive part of the original *sed. Skt. hamsa Gk. xfl v Lat. anser (for hanser) Again, cf IE. *ghane Germ. Gans; OE. gos\ Eng. goose. But the application of this rule by an incompetent person gives rise
; ;
Lith.
'
'
many such cases are supplied by the Nirukta, e. g. derivation of Sat-ya, the ya of which he formed from the akatayana's causal of i, and Sat from as, 'to be'. Yaska foresaw the danger of the
to grotesque results
;
So after laying down his rule, he adds a note of that single words isolated from their context should warning. urges not be thus derived, for without a knowledge of the context, it is often difficult to know the precise meaning of a word. He recommends that
He
derivations should not be explained for a person not acquainted, or not well acquainted, with grammar, and not for one who has not studied
etymology as a
for one's
own
is
one
who
says, 'One should indeed explain derivations has been in residence studying etymology or for capable of understanding; for the intelligent and for the
pupil.
He
pupil
3.
who
diligent.'
N.
ii.
Yaska
'
is
If their
meanings are
the same, their etymologies should be the same, if the meanings are different, the etymologies should also be different/ (N. ii. 7.)
This principle is on the whole sound, for in every language there occurs the phenomenon that words of different origin often assume the same form. For instance
:
Skt. Akt(
means driven
'
'.
a/y
aj
'
'besmeared'.
'driver'.
'
Aja
not born = a-ja jan = an-ista from Vis means unwished Anista = an-ista not sacrificed Vyaj A nudara = an-udara means a niggardly man
'.
'
'.
'.
.,
'
'.
59
= =
a-pavana apa-vana
a-vasdna
ava-ttdiw,
'.
a grove
'.
'
not dressed
'.
AvasdiM
'resting-place'.
'
' '
English Abode. From abide, meaning delay or dwelling-place '. Abode. OE. abedd-an, connected with the primitive verb beodaii,
'
'
meaning prognostication
Abound.
'
cf.
fore-bode.
= a-bound,
Admiral.
meaning
'.
A
Adust.
Aught.
meaning exciting admiration Lat. adust-US, Fr. aduste, meaning scorched =: a-dust, meaning in a dusty condition OE. aid OHG. eht Goth, aifit-s, meaning possession OE, d, 6 + whit; OHG. eouriht, ioiviht, &c.; ME. otd, meaning anything whatever
'.
'
'
'.
'
'.
'
'.
oyht,
'
'.
Bay.
OFr.
bale',
;
Lat. bdca,
baitt,
Fr. baie
Lat.
land,
'.
'
OFr. baee Lat. type baddta, meaning the division of a barn OFr. bay It. bada Lat. badare, to open the mouth meaning barking or baying \ to push back ^meaning an <mibankment Cf. ON. bagr, bayja,
'.
'
;
',
'
'
'
or
,,
dam
'.
'
Fr. bai
Lat. badius,
Beak.
Fr. bee
'
It. becco;
meaning a reddish-brown colour Sp. bko\ Late Lat. beccus, meaning 'a birtl's bill
'
'.
'.
A justice A variant
'.
Bear.
OE. bera- OHG. bero Mod. G. bar-, cf. ON. bjorn Lat ferus, meaning an animal OE. b^re cf. Goth, barizeins, meaning barley OE. and OHG. ber-an; ON. ber-a; Goth, buir-anj La-t/er;
;
'
'.
'
'.
Gk. fop
Skt.
War, meaning
'
to carry
'.
60
English Dole derived from French dtutt means grief related to Teut. deed Ger. Tell means portion '.
'
'.
'
Fame.
Fr.fame; L&t.fdma (report); Gk. faiprj, meaning 'public report'. Fr./aim; Lat./ames; cf. OFr. afamer, meaning 'want of food, hunger Obsolete form of/oaw.
'.
Fast.
OE.
'
ON. favta
*
ME. fest
"Fr.faste
rope
'.
'.
'
Fold.
field
',
meaning ground OE.fealdon; OKG.faldan; ON.fcdda; Qoth.fatyan: OTeut. *falfan cf. Lith. pleta Gk. &'-7raAroy, meaning 'to arrange one thing over another QJL.falced Mod. LG. fait, meaning 'an enclosure for domestic
;
'.
animals
'.
ME. fold OHG?/aft ON. fald-r, meaning a bend or ply Hound. OE. hund; OHG. hunt (d-); Goth, hwub; ON. humlr
'
'.
'
'
dog
'.
'
Seed.
ME. hun ON. hunn, meaning a projection OE. slol] OHG. selah ON. sel-r, meaning an animal
;
'
'.
OFr. seel It. huggdlo Lat. sigillum, meaning a device Sound. Derived from Fr. son Lat. sonus,. means noise
; ;
'
;
'.
'.
OE. sund means strong Fr. sonder Lat subundare, means testing depths
c
'.
'
'.
French Air.
Gk.
Lat.
aer-efti
'
the gaseous
'.
'.
It.
Champs.
Chere.
Lat.
meaning melody campus It. campo Sp. campo, meaningOFr. cant, meaning side
'.
;
aria,
'
'
field
'.
'
'.
'.
'.
Goimn,
-e.
Lat. coiisobrinus
It.
'
cugino, -a
Sp. (tobrino, -a
Ptg.
Levant.
a relative
'.
'.
'.
Feu.
to
owe
'.
ing
fire
'.
61
French Feu. Derived by Estienne and Scheler from L&t.fuit >feut >feu by Manage from Lat. felix >felicis >felce >feu by Littre' from OFr. fahu > feu, connecting with Lat. fatutus, meaning
;
'
dead'.
;
Fier.
Itfidare
meaning
'.
Tu&t.
ferns
It.
;
and Sp.fiero
Ptg./ero,
c
Firrtie.
Lat./irmu* ME. fernie, meaning firm Med. La,t.firma, meaning, a farm '.
Lat. /raraus
* ;
'
Fra-iic.
.,
It./raiico;
'. '
'free*.
Geste.
Lat. gestus, meaning, gesture '. Lat. gesta; It. getsta, meaning 'heroic deed, poetry';
cf.
chanson,
de
ge&te.
Louer
derive<J
to let
'
'.
'.
German
nckt.
OHG.
asztuni,
ahto
MHG.
; '
akte
.
Goth.
Man
Gk.
OE.
;
eakta, derived
;
cf Skt.
'.
astau
6/cro>
Lat. octo
Lath.
'
oht,
meaning proscription
'.
Bull.
From
belleu,
meaning 'barking'.
'
cognate with OHG. ballo; MHG. baUe-, ME. OTeut. *ball6n, *balldtt cf. Lat. foil-is, something inflated Fr. balle, meaning a ball to play with '. Fr. b(d Fr. baler or bcdler' Lat. ballare Gk. paXXi'fa, It. ballo
bed, Indies;
MHG.
hal,
bdUe
'
meaning a dance
Bauer.
'
'.
<
OHG.
LG. buur ON. bur OE. Mur, dwelE. cf -neighbour OE. mah-cjebur and -nock-bar ling IE. Vbhu cf bower OTeut. *buro(m), from Teut. Vb& Skt. bhu (bhumi, earth '): Gk. <f>va> Lat. /ui (fwtur-us)
Inlr
;
;
MHG.
btir
'
'
meaning bird-cage
'
'.
OHG.
btidri
MHG.
bAwcere
cf. Erbauer, Ackerbauer, from the Du. bouwen; MHG., MDu. b-ilwen,;
;
meaning a peasant
*
'.
Bulle.
MLG.
4
bulle
bole (boole)
ON.
bole, loll
;
ME.
bull, buttock
meaning
a buffalo
butte
;
'.
MHG.
butte,
'.
62
German
OHG.
g-lnal
MHO.
glzel
OE.
*
gr&eZ,
meaning
hostages
'.
form of geiszeln, MHG. geisel it, meaning to whip Kehreu. OHG. keran MHG. keren, meaning to sweep
'.
'
'.
Kiefer.
OHG. kerian MHG. kfr-n, meaning to turn OHG. klenforha MHG. kienboum and tlie correspond in g word to OHG. *kienforhe; cf. Kien and Fohre, meaning
'
'
'
Scotch
fir,
pine tree
'.
MHG.
Kiel.
OSaxon.
kit
kdflos
OE. OE.
redfl,
meaning
OS. jirf,
'jaw'.
OHG.
kiol, chiol
'
MLG.
'.
;
Ml,
E.
MHG
kid
Ml
meaning
keel
MHG.
Laden.
kil
LG. guide
'.
;
^u^, meaning
;
'
a piece of reed or
feather of a bird
OHG. hladan
(af)halfan
;
MHG.
E.
tacfe,
laden
OS. Idadan
*
OE. /tZodan
Goth.
meaning
;
to load
'.
OHG. ladon
'
MHG.
laden
Goth, lafiou
shop Mwtuld. MLG. MDu. maiule; OE. mand, mpnd: E. maund, meaning to count by fifteen '. OHG. tnandala\ MHG. mattd^; OFr. almande^&l^o am<mde, amundre cf. Sp. almendra It. maitdorla, mandola, mean'.
'
; ;
ing
almond
;
'.
Mark.
OHG.
*
wiarka
MHG.
OE.
raearr,
meaning
boundary
'.
MHG. mark
'
MDu. marc
Fr.
ON.
mpr/j
It.
OE. marc
Med. Lat.
inai'c;
inarco,
marca,
meaning
OHG.
niarg, .ma-ray
;
wears, m&trh
*mazyo:
Reis.
cf.
MHG. marc, morg: OS. man/; OE. MDu. march, innry Mod. Du. wer# OTeut. AV. mazya; Skt. majjatt< meaning 'the soft
;
'.
OHG.hrlis:
'
MHG.
rls
ON.
/w^fo;
'.
/m'v,
MHG.
rfa:
;
cf.
riso;
'.
Lat.
rice
means work
'
'.
kam
love
'.
Examples might be multiplied. It is clear that such words can be satisfactorily derived only with reference to their meaning, for being derivable
63
wrong
is
therefore sound.
liable to be connected with based on the meaning. Yaska's But in criticism of Yaska's rule, it may be
is
' '
remarked that words, having the same origin, come to acquire different and Skt. kup, to meanings. For instance, Lat. cup(cupido), to desire be angry have the same common origin. Again, cf IE. klutds Skt. 6rutda Gk. /cAuroy Lat. (iri)clutu8 OE. hlud Eng. loud. Yaska did not know any other language besides Sanskrit, his horizon was therefore necessarily limited, yet his familiarity with the two phases of the Sanskrit language, i. e. the Vedic and the classical, which is historically the development of the former, and which in their relation to each other bear a close correspondence to that of the Ionic and the Attic tongues, placed him on a better working ground than those who were not fully conscious of such There is no passage in the Cratylus, for instance, historical development.
',
',
.
historically the outgrowth of the Ionic language. On the contrary, the following passage indicates that he was not aware of any such development.
5.
Plato on Etymology.
;
Yes, my dear friend but then you know that the original names have been long ago buried and disguised by people sticking on and stripping off letters for the sake of euphony, and twisting and bedizening And the additions are often such that at them in all sorts of ways. last no human being can possibly make out the original meaning of the
Soc.
'
.
.
Again, Plato does not recognize that etymology has any scientific or even systematic basis. He does not seem to realize that derivation of In addition to the words should be governed by some general rules.
word.'
above, I quote the following passage in support of my statement Now attend to rue and first, remember that we often put Soc. in and pull out letters in words and give names as we please and change
:
'
.
the accents.'
The only
principle,
'
Evidently he did not attach much importance to accent. which can hardly be so called, is contained in the
following passage: And whether the syllables of the name are the same or Soc not the same, makes no difference, providing the meaning is retained ; nor does the addition or subtraction of a letter make any difference so long
1
ed.),
vol
i,
p. 368.
64
as the
the
name and
appears in
These three passages from the Cratylus indicate that Plato looked upon etymology as a compendium of individual conjecture which would justify Voltaire's famous satire that, 'Etymology is a science in which vowels count for nothing and consonants for very little and Max Muller's well-known epigram that, a sound etymology has nothing to do with The fundamental difference between Yaska and Plato is that the sound former distinguished roots from affixes and suffixes, i. e. the radical from
',
'
'.
the formative element, and hence was able to formulate general principles for analysing words into their constituent parts; the latter did not realize
and .consequently made conjecture the basis of etymology. be remarked, however, that Sanskrit is generally acknowledged to may be more perspicuous than Greek it was easier therefore to see this distinction in Sanskrit than it was in Greek, and besides Yaska had the
this distinction
It
;
advantage of inheriting this knowledge from a long line' 'of predecessors who had made this discovery at a very early period. But Yaska's greatness, even if every one of his etymological explanations is proved as many are manifestly so, lies in the fact that he is the to be wrong
first to
first to
formulate general
6.
In two aphoristic
speech
is
Yaska enunciates
his
view as to
why
articulate
given preference to other modes of expression, such as gestures, movements of hands and body, &c. He says, words are used to designate objects with regard to everyday affairs in the world, on account of their
'
2 comprehensiveness and minuteness Durga, the commentator of Yaska, the term 'comprehensiveness', with regard to the psychological explains process involved in the apprehension of meaning through the instrumentality
'.
of the spoken word. He says that there are two phases of consciousness in the human mind, i.e. (1) the manifest, and (2) the unmanifest. When a person desires to express the manifest consciousness, his effort results in the
exhalation of breath which modified in the various speech-organs produces the word. The word again pervades the unmanifest consciousness of the
hearer,
makes
it
philological terminology,
we may
human
8
i,
The NinAta,
i. i.
2.
P. 335.
D urga on
N.
2.
65
These word-records are brought from the sub-conscious to the by articulated speech. It may be objected that whatever the psychological process may be, the most important use of the word is to express and convey the meaning to somebody else, and this purpose can equally be accomplished by other methods, such as gestures, movements of hands, face, and eyes. As if Yaska had anticipated this objection, he adds the term 'minuteness' in his aphorism. Durga has the following comment: The movements of hands and the winking of the eyes, &c v are also comprehensive, they will express the meaning and in this manner we will be saved the trouble of studying grammar and the bulky Vedic literature.
True, gestures, &c., are comprehensive, but they are not minute, i. e. they Even involve greater effort in production and are always indefinite. discarding Durga's elaborate explanation of 'comprehensiveness', Yaska's
aphorism can mean only that words are used in the everyday affairs of the world because they are capable of giving expression to every kind of meaning with their numerous shades of difference, and are produced with comparatively less exertion. There seems to be no doubt that at the time of writing the above-mentioned aphorism, Yaska had in his mind the
method of expression by means of gestures, &c. And iiis argument that words are preferred to gestures, on account of the economy of effort, has a strikingly modern note.
alternative
7.
Origin of Language.
Yaska
doctrines
is
is
that
a follower of the school of etymologists, whose fundamental 1 all words are derived from original roots. Gargya and
the followers of the school of grammarians do not agree with him. 2 There 3 is also a short discussion about onomatopoeia Aupamanyava maintains
that there is no such thing as onomatopoeia, but Yaska holds that there are some words which are formed by the mere imitation of sounds of nature, mostly the names of birds, such as crow, partridge, &c., but which can be
derived otherwise also. It is surprising that in this connexion he does not mention the word cuckoo. Besides the names of birds, he thinks that the 4 diindubhi 5 a gambler following words are similarly formed. Kitava 1 'a drum'; ciacd krnoti,*, 'it makes a ci&ca sound'; krka the fanner ' part of krkavdku, a cock According to Yaska, onomatopoeia does not
' '
'.
He
discards
Nimkta,
Loc.
cit.
i.
12.
6
6
3 4
Op.
cit. iii.
18.
'
Ibid. v.
22
66
primordial roots,
root-theory.
Bow-Wow theory. 1 As Yaska reduces all words to may therefore be regarded as an adherent of the
This again affords a point of difference from the Cratylus, where Plato, in attempting to trace the origin of the sounds of the alphabet to the sounds of nature, considers onomatopoeia to be the most important factor
in the formation of language.
As an objection to his theory, it may be remarked that the objects with which men in primitive society are most tree familiar would be things like cave &c., and the naming pit
'
'
'
',
',
',
of these objects precludes all imitation of natural sounds. Words like ' 2 digger , weaver ', &c., would represent a higher stage of civilization.
8.
Parts of Speech.
:
noun and verb, Yaska says that there are four parts of speech 3 At first sight, it seems 'inexplicable that an preposition and particle. ancient author like Yaska should mention preposition as a part of speech and snould ignore adverbs which historically can be shown to have been
evolved at an earlier stage of the linguistic development than the former. The difficulty, however, disappears when it is remembered that prepositions
in Sanskrit are seldom used to express case relations, but mostly serve as adverbial prepositions. With Yaska's division of speech into four parts
may
be
Halicarnassus,
who
'Composition is .... a certain arrangement of the parts of speech. These were reckoned as three only by Theodectes and Aristotle and
the philosophers of those times, who regarded nouns, verbs, and connectives as the primary parts of speech. Their successors, particularly the leaders
of the Stoic school, raised the number to four, separating the article from the connectives.' 4 According to Aristotle, ' Diction viewed as a whole is
made up
5
the letter (or the ultimate element), the noun, the verb, the case, and the
speech/
9.
Aristotle's definition of
Noun and
Verb.
verb as tollows: A verb has as its fundamental notion, a noun has being as its fundabecoming mental notion. But where both (i.e. becoming and being) are dominated by becoming as in a verbal noun), a becoming arising from a former
Yaska
defines
the
Max
4
i,
iii>
Roberta's ed.,
pp. 407-17.
2
p. 71.
See also
Nirvkta,
Max
i.
Muller, lc.
cit.
Poetics, 20.
1.
(57
the embodiment of the whole process beginning with the original and ending with the final conception, which has assumed the character of
1 Further, becoming being, is denoted by a noun, as going ', cooking '. &c. has six modifications (1) genesis, (2) existence. (3) alteration, (4) growth, 2 With these may be compared Aristotle's (5) decay, and (6) destruction.
:
'
'
definitions of
ficant
noun and
verb.
noun or name
is
a composite signi-
sound not involving the idea of time, with parts which have no significance by themselves in it. ... A verb is a composite significant sound involving the idea of time, with parts which have no significance by themselves in it. \Vhereas the word man or white does not imply when. walks' and has walked involve in addition to the idea of walking that of time present or time past.' 3 In his definition of a verb. Aristotle lays great emphasis on the idea his definition is of time, but ignores the idea of action involved in it
'
'
'
'
'
'
therefore incomplete and states the element of lesser importance only, for of the two ideas of action, and time, the former is of primary and the Yaska has hit on the right word, i.e. latter of secondary significance.
well.
is
it
other hand, gives a positive definition, setting forth being to be thtfundamental notion of a noun. Further, he also defines a verbal noun,
which is ignored by Aristotle. Yaska explains prepositions as words which bring into prominence the subordinate meaning of nouns and verbs. He then subjoins A list ot'
twenty prepositions assigning
to
each
its
appropriate meaning.
Proceeding
further, he divides particles into three groups, (1) comparatives, (2) conHe defines these terms, giving a list of the junctives, and (3) expletives.
uses
particles of each group, explaining their meanings by suitable quotations from Vedic literature.
and
They are
detail in the first chapter of the Nirukta. (sec. 3-9). Yaska observes the dialectical differences in the
spoken language of
his time.
Thus he points out certain and the Kambojas, the people Aryans
characteristics of the speech of the of the East, and the people of the
North. 4
Sanskrit.
He acknowledges
the
relation
of
the classical
to
the
Vedic
Thus he remarks that their vocabulary is identical, 5 that their use of prepositions and particles with occasional exceptions is similar."
1
Nintkta,
Op.
cit.
i.
i.
1.
AVn</rfu.
ii.
2.
2.
Op.
cit.
fi(.
i.
1C.
1456
h. 10.
Bywater's
ed.. p. 58.
Op.
i.
3-9.
II
68
seems to be conscious of the historical connexion of the two languages says that the words of the one are derived from the roots of the He knows that it is not nouns only, but also verbs, which have other. 1
He
when he
synonyms.
'So
many
(lit. being).' synonym has more than one meaning. 3 He also notices certain idiomatic expressions, father and son but whose order is immutably fixed as Indra and Agni not Agni and Indra son and father 4
'
*
of a
noun
He
'
'
',
'.
Semantics.
How names
are given.
The epoch of Yaska was an age of remarkable literary activity. There seems to be a general striving after the search of truth in all the departments of human knowledge. On the philosophic side, it marks the beginning of the Upanisadic period which preached monotheism of an
exalted type, and gave expression to some of the sublimest thoughts ever recorded in the history of mankind. On the religious side, it was the
harbinger of the Buddha who was soon to carry out a campaign of vigorous protestantism against the then prevailing ritualistic practices. Even in the matter of style, it is the period of transition which ushered in the era of the aphorism (sutra). As shown above, the age was busy with
In
chapter of the N^riikta (see 12-14), Yaska discusses the question, how names are given. The most important arguments are set forth in the form of questions and answers. A critic is introduced who raises the various points of objection, each of which is duly answered by the author.
:
It is a dialogue consisting of two monologues which are put in the mouths of the critic and the author in succession. The arguments are as follows
(1) Every being who performs a particular action should be called by the same name, e. g. every one who runs on the road should be called a&va
(runner), and not the horse alone; everything that pricks, as a needle or spear for instance, should be called trna (pricker) and not a blade of grass alone. (2) Every being should be given as many names as the
actions with
called not
which that particular being is associated, e. g. a pillar should be sthuna (i.e. which stands upright) only, but also dara aayd (i.e. which rests in a hole), and also sanjanl (i. e. which is joined with the beams). (3) Only such words should be used in giving names as are regularly derived from roots according to the rules of grammar, so that
,
U. 2.
Qp.
at
i.
20.
Op.
cit.
iv. 1.
Op. at.
i.
10
69
the meaning of the object which they denote, should be quite clear and free from doubt, e.g. piiruea, (man) should be puri-aaya (i.e. city-dweller); asva (horse) = asta (i. e. runner) tr-na (grass) = tardana (pricker) and so on. (4) If the name of an object is to be determined by its actions, the
;
being precedes the action (e.g. the horse comes into existence before it actually runs), the designation of a being, which is earlier, from an action,
which
is
subsequent to
it, is
it
will leave the being nameless during the (5) People indulge in interval). in explaining names, as for instance, when it is said that earth sophistry
(prthiri) is so called
consider as to
who made
(prath), they
do
nofc
Rqoinder.
(1) We find that of the beings who perform a particular acuon, all do not get the same name but only a few, e. g. every one who cuts wood is not it is the ascetic called tuksaka, but the carpenter alone is so called only who is called pari-vrdjaka (i. e. a wanderer) and not every one who
;
only the sap of the sugar-cane that is called jivana (i.e. and not everything that enlivens it is only the planet Mars enlivening) that is called bhumi-ja (i. e. earth-born), and not everything that is born from the earth and so on. He seems to imply that there is a law of specialization by which a particular name comes to be exclusively associated with a particular object.
wanders;
it is
(2)
He means
take their
particular action, which is the most important to them, e.g. a carpenter performs many actions, yet special called taksaka (i. e. a cutter of wood), because the shaping of things
specially
by cutting wood is his most important function and can be associated with him. Durga has the following comment on it
:
Wf 3^
^re
(T^ror
*wH*flf*rnTTTi
ff
n^TTt ftnrrsr^
i
70
iff
Thou
seest,
my
friend,
and we also
see,
that one
man who
cuts
wood
is
called 'carpenter', while another who does the same is not so called. You may well ask the reason. Listen ; go and ask the world, quarrel with
if
the world
you
like, for it is
not I
who made
this law.
But
this is
what
the same work, some are named in accordance with that activity, others not You may say that because one object is named in accordance with that activity, therefore others doing the same
we
find
of those
who do
Although all nouns are derived with reference to a particular action or it may be that the choice is is made by nature (svabhavatah) made by the law of special action. A man who performs one particular action more specially, whatever other actions he may perform, will obtain his name from that particular action. This is a settled rule. For
.
. .
call the man, who cuts wood now and then, by the name of but him we call carpenter who cuts wood at any time, or in any carpenter, place and always. This is an instance of a name, the choice of which is
we do not
made by
and this name may be freely given '.to others who same action specially. And if sometimes, or somewhere, some other action is still more special to them, they will obtain their names in accordance with that action only. We see that persons who perform many actions, obtain their names
special action
perform the
iroin
but he
A carpenter performs many other actions, not called after those activities. ... If it be said, that many
persons who perform the same action, should have a common name, and one person who performs many actions, should have as many names, all that we can say IB, that it is contrary to the practice of the world. Neither
is the case.
Whether many persons perform a particular action, or a single person many actions, the law about the names is that the choice is made by natural selection.'
]
With
'
this
may
is to be drawn from all that has gone before it is an undoubted fact that Language designates things in an incomplete and
One conclusion
Cf.
Max
(ilid., p.
167).
71
that can
Incomplete
it trots.
since
we have
it
:
not exhausted
all
when we have
declared
when we say
that
rest,
it
that
Inaccurate
shines
or
when
it is
at
amount
Substantives are signs attached to things: they contain exactly that of truth which can be contained by a name, an amount which is of
necessity small in proportion to the reality of the object. ... It will fo impossible for language to introduce into the word all the ideas which this entity or object awakens in the mind. Language is therefore compelled to
choose.'
*
(3) Many words whose grammatical form is quite regular are used to denote names of objects, such as vratati (creeper), jdgaruka (wakeful), dcirvi-homi (one who sacrifices with a ladle), &c.
that many objects get names which are based on subsequent the wood-pecker. actions, g. (5) If prthiw (earth) is derived from Vprath (to be broad) there is no
(4)
e.
We find
sophistry at
all.
who made
it
broad
and on what basis, for it is broad to the eye. Thus the question is discussed in the Nirukta. The same question is discussed at length in the Cratylus also, wherein Plato propounds three theories and makes the three characters in the dialogue their exponents. Hermogenes holds that names are conventional, arbitrarily given, and
altered at will.
Its antithesis is represented by Cratylus who maintains that they are natural. Socrates takes an intermediate position and admits that names are natural and at the same time have an element
of convention as well. 8
i.
is
In the fifteenth section of the first chapter of the NiruJda, a critic introduced in the person of Kautsa, who not only questions the authority of the Vedas, but actually maintains that the Vedic stanzas are meaningless, adducing several arguments in support of his assertion. From the twentieth
section of the
same chapter
it
is
hymns to be revealed, having been handed clown from generation to generation by oral tradition, and requiring to be studied with great care;
the purpose of his
1
to
2
facilitate
this
study.
As the
i,
pp 3E7-8,
72
difficult to
would reproduce, in their orthodox books, a controversy which challenges the most fundamental beliefs of their religion. The reproduction of the Kautsa controversy indicates on the one hand, that not only Yaska was endowed with a rationalistic spirit, and was free from bigoted fanaticism, but also that it was possible to carry on such discussions with- tolerance at that period of remote antiquity and implies on the other, that Kautsa was an eminent scholar, or some great personality, or the exponent of some philosophic system, whose thought could 'not be ignored. Some, however, think that Yaska has invented Kautsa as a convenient method of giving expression to Vedic Scepticism. This view is conjectural, and is not supported by any evidence. Yaska uses the terms eke, and ekam, aparam, &c. when he wants to refer to something in general, and he could have very welj employed the same terms with regard to the above-mentioned controversy, had it not been associated with a particular individual, i. e. Kautsa. There is no ground to doubt the historical existence of the authorities whose opinions are quoted, or referred to, or to whom particular
;
statements are attributed, by Yaska. And unless the contrary can be proved, it may be assumed that Kautsa was an historical entity. It
may
also be taken for granted that he was the leader of a movement, which may be described as something akin to materialistic rationalism, and which was the result of a remarkable literary activity, a characteristic of. the epoch of Yaska, as pointed out elsewhere. But Kautsa was by no means the originator of such a movement, the beginning of which can be
traced to an earlier period. Its origin is probably to be sought in sectarianism. For a considerable time, the Atharva-veda was not recognized as divine revelation. For the followers of the Atharva-veda, it was therefore necessary to demonstrate the superiority of their own Veda to the
RV., the SV., and the VS. Perhaps the most effective means, employed for the achievement of this object, was to invent legends and allegorical stories, in which all the four Vedas are introduced, and in which a certain
task
is
shown
difficult
by
incompetent in its performance, and it is given up as too the three Vedas in succession, being finally accomplished by
the AV., whose superiority over the other three Vedas is thus implicitly expressed. I quote the following two stories from the Gopatha Brahinana
in support of
my
statement
73
<T^RT
Wf
fq<Hi<4
"
Be it so ", replied they. Speech said to them, tame the horse ". Having approached him, the RV. said, "I shall tame the horse". When he set about (accomplishing it), a great terror seized him. He turned her
'
"
He
declared,
"
"
The
VS. approached him and said, "I shall tame the horse". When he set about (accomplishing it), a great terror seized him. He turned her in the western direction. He declared, "this horse is wild indeed". The SV. " " How indeed wilt approached him and said, I shall tame the horse ". " " thou tame the horse ? Rathu,iitaram is the name of my song of praise which is neither terrific, nor harsh. With that the horse is praised ". But when he set about (accomplishing it), the same great terror seized him. He turned her in the northern direction. He declared. the horse is indeed
'*
still
wild
".'
After these futile attempts, they are advised to seek Atharvana the tamer. They approach him and request him to tame the horse. He
prepares the water of tranquillity, which he sprinkles over the horse. From every limb of the horse flames fall down on the ground, and the horse, perfectly tame, salutes the sage.
object of the following story the three Vedas to afford protection
:
The
is
to
of
...
'The gods said to Indra, " Do now protect this sacrifice of ours. Verily protect us with that form of thine, with which thou affordest us the He assumed the greatest shelter, with which thou canst best protect us'.
1
GB.
i.
2.
18
74
form of the RV., and having approached, stood before them. The gods " with this form thou canst not assume some other form afford us the greatest shelter, with this form thou canst not best proHe assumed the form of the VS., and having approached tect us". " assume some other form stood behind them. The gods said to him, with this form thou canst not afford us the greatest shelter, with this He assumed the form of the SV., form thou canst not best protect us ".
said to him,
;
The gods said to him, and, having approached stood to their north. ''assume some other form; with this form thou canst not afford us the * greatest shelter, with this form thou canst not best protect us ".'
which
Indra then assumes the form of the Bralvnia-veda, i. e. the Atharva-veda, is approved by the gods as competent to- give them the greatest
protection. It need hardly be said that the efforts of the followers of the Atharvaveda were crowned with success, for, in course of time, the AV. was
recognized as one of the revealed scriptures. But their method of discrediting the other Vedas gave rise to a movement of inquiry and
a movement, the traces of which can still be discovered in Besides the fact isolated passages of the Aranyakas and the Upanisads. that the anti-Vedic ideas have been preserved in the Aranyakas and the Ujxinisads, which, according to the orthodox tradition, are a part of the
scepticism
scriptures, indicates that the
wide-spread, so
its influence,
some of the Vedic Scholars came under and freely gave expression to their heterodox views, some
so that even
I
much
of
foregoing conclusion
'
irnri
so,
TR
"
seers, said,
to
what
is
purpose shall
we study
the Vedas, to
'
what purpose
;
shall
we
sacrifice ?
is
We
sacrifice
whosoever
born
'
"
People say,
is
all,
whatever exists springs from it.' 3 The study of the Vedas is regarded as avidyd (non-knowledge) in
1
MU.
GB.
i.
2.
19
1.
-,.
A. A.
ii.
A. A. iiL
2.
75
4-5
as lower knowledge in
MU.
III. 2.
KU.
I. 2.
condemnation Upanisads are also regarded as revealed books (fruti). be analogous if, for instance, St. Paul had declared in one of his epistles that the study of the Bible is non-knowledge, or lower knowledge. The Kau. U., following are the other anti-Vedic passages Brh. U., I. 5. 23
force of this
:
Vivekacuddmani 2; the Jain UttardIX. 21 XI. 48, 53. Gtta, II, 42, 45 In order to reconcile them with the pro-Vedic doctrines, the commentators have offered ingenious explanations of these passages. It is possible that the Buddha came under the influence of this anfciVedic movement at an early period, which may be responsible for his vehement denunciation not only of Vedic rites and practices, injunctions, and invocations, &c,, but of Vedic lore. He held them up to ridicule, and discarded them as an obstacle to final emancipation. His views about Vedic knowledge have beer preserved in the form of a dialogue in the Two Brahmanas, Vasettha and Tevijja sutta in the JDtyha Nikdya. as to which is the true path. Unable to settle their Bharadvaja quarrel The Buddha holds a dispute, they go to the Buddha for a decision. conversation with them, and after perplexing and confounding them with analogies and arguments in a Socratic manner, gradually leads them to his own way of thinking, and finally converts them to Buddhism. The important parts of the dialogue with regard to the Vedas are the following 13. Well then, Vasettha, those ancient Esis of the Brahmanas versed
;
;
:
'
Vamadeva,
Vessamitta, Jamadaggi, Angirasa. Bharadvaja, Vasettha, Kassapa, and " We know it, we have seen it, Bhagu did even they speak thus, saying
:
where Brahma
"Not
15.
so,
is,
whither Brahma
"
is ?
..." Just, Vasettha, as when a string of blind men are clinging to one another, neither can the foremost see, nor can the "middle one see, nor can the hindmost see just even so, methinks, Vasettha, is the talk the of the Brahmanas versed in the three Vedas but blind talk talk ... of the Brahmanas versed in the three Vedas turns out to be ridiculous, mere words, a vain and empty thing." " 24. Again, Vasettha, if this river Aciravati were full of water even to the brim, and overflowing, and a man with business on the other side, bound for the other side, should come up, and want to cross over, and he, standing on this bank, should invoke the farther bank, and say, 'Come " Come over to this side hither, O Farther Bank "Now what think you, Vasettha? Would the farther bank of the
. .
.
'
76
river Aciravati, by reason of that man's invoking and praying and hoping " and praising, come over to this side ? " " Certainly not, Gautama. " In just the same way, Vasettha, do the Brahmanas versed in the 25. three Vedas Indra we call upon, Soma we call upon, say thus Varuna we call upon, Isana we call upon, Pajapati we call upon, Brahma
! c
we call upon that they, by reason of their invoking Verily, Vasettha, and praying and hoping and praising, should after death become united with Brahma verily such a condition of things can in no wise be." 35. "... Therefore is it that the threefold wisdom of the Brahmanas,
.
.'
wisdom
wise in their three Vedas, is called a waterless desert, their threefold is called a pathless jungle, their threefold wisdom is called
"
'
may
concerning Vedic prayer are erroneous. His arguments, and especially his analogy of the bank of the Aciravati, are applicable to any other
prayer as well, and thus prayer itself will become an absurdity. Not only is prayer a very important act of worship in every religion, but in the
form of the wheel of prayer is the most distinguishing characteristic of Tibetan Buddhism. Moreover, prayer is a psychical phenomenon, it exerts a powerful influence on the mind through the medium o subconscious Further, the analogy suggestion, and as such its efficacy is beyond doubt.
of the Buddha is fallacious. To compare not only sentient but omniscient and omnipotent God with an inanimate piece of matter like the bank of a river, and then to deduce a conclusion from this comparison that because
the latter does not respond to prayer hence the former also does not do so, is altogether Nevertheless the Buddha's denunciation of the unjustifiable. Vedas developed a strong contempt for them in his followers who often 2 It is also probable that these teachings of the trampled them under foot.
The criticisms of some , inspired other non- Vedic scho6ls as well. of these schools are equally vehement, and one seems to hear the rever-
Buddh
Buddha even in some of their The following passage gives the views of the Carvaka system
expressions.
Dialogues of the Buddha, translated into English pp. 304-14: cf. also S.B.E., vol. xi, pp. 159-203.
2
The
by Rhys-Davids,
S.B.B., vol.
ii,
life in
a Buddhist monastery.
77
If you object ..." how should men of experienced wisdom engage in the Agnihotra and other sacrifices", your objection cannot be accepted as any proof to the contrary, since the Agnihotra, &c. are only useful as means of livelihood, for the Veda is tainted by the three faults of untruth,
' . . .
and tautology then again the impostors who call themmutually destructive, as the authority of the Jnanakanda is overthrown by those who maintain that of the Karmaand lastly, the three Vedas themselves are only kanda, and vice versa the incoherent rhapsodies of knaves, and to this effect runs the popular
self-contradiction,
;
saying: Brihaspati says that the (performance of) Agnihotra, the three Vedas, the three staves, and smearing oneself with ashes, are but means of livelihood for those who have neither sense, nor manliness.' l
If a beast, slain in the jyotistoma sacrifice goes to heaven, does not the sacrificer kill his own father ? 2
1
why
then,
'
'
of the
Veda were
buffoons, knaves,
darkness.
Jarphari, turpharl,
of the Pandits.'
criticism
'
And
;
Veda
a non-eternal omniscient being cannot be the subject of an etenia then how can he be expounded by a spurious and a false Veda ? 4
'
' :
There was neither the Sama-veda, nor the Yajur-veda, nor work done by man.' 5 The ear'ier anti- Vedic scepticism, together with the doctrines of the Buddhist, the Carvaka, and the Arhata svstems must have created, in
Cf. also
1
3.
3
*
Loc.
cit.
For this passage I have adopted Cowell's translation with some modifications.
2
Op.
cit.,
p. 28.
Op.
ctf.,
p. 6.
78
course of time, a considerable amount of opposition to the teachings of tho Vedas. It was therefore necessary for the followers of the Vedas to answer the objections of their opponents and to re-establish their position.
Hence Jaimini was compelled to devote almost the whole of the firso adhyaya of the Purva-Mvmamsa, to the examination and refutation of such objections. The substance of Kautsa's criticism, together with the subject-matter of Yaska's rejoinder is amplified with numerous additions The controversy, however, is too long to in the nrst chapter of the PM. be quoted here. Kumarila Bhatta, the commentator on the PM. was another expounder of Vedic doctrines, and after him the task devolved on the great ^ankaracarva, who by his eloquence, vast learning, profound philosophy, and great powers of debate rebuilt the shattered supremacy of the Vedic religion, and extirpated Buddhism l and other non-Vedic systems from the land of their birth. But adverse critics of the Veda, even after the great ^ankaracarya, have not been altogether unknown in India. For instance, Nanaka, the founder of the Sikh religion, may be mentioned as a notable teacher who laid great emphasis on saintliness, and discarded the Vedas as mere mythical records. He said Santa M> mahimd veda na jdiie Cdron veda ksiddni.
:
'The greatness of a saint is not known to the Veda all the four Vedas are merely (books of) stoiieb. Hence we find that Sayanacarya again reverts to the same discussion in the introduction of his commentary on the Rg-veda. The number of arguments for and against is still further increased. A brief summary
;
of the controversy
is
subjoined
Criticism.
The primd facie view is that there is 110 such thing as the Veda howcan there be a part of it, as the Rg-veda ? .... It is not possible to admit the existence of the Veda, for it is not capable of definition or proof.' 2 If the Veda is defined as being the last of three kinds of proofs, 1
'
:
I
perception, inference, and evidence, the definition will be too wide, for it will include the Smrtis as well.
(2) It
the Veda
is
defined as an instrument of apprehending transthe commentary of Sayanacarya. vol. i,p]>. 2 3. The Sanskrit text of the introductory psrt
of Say a mi's
cendental things, the definition will again suffer from the same defect.
1
However, the
final
the
Mohammedan
commentary, together with an English translation, is given by Pett>r-on in his Handbook to Uit Study of the Rgwia. Part 1.
79
(3) The qualifying expression, 'being not the product of human authors ', will not improve the definition, for the Vedas are the works of
human
'human authors' you mean 'men having a frame we will draw your attention to the purvusa-sulcta. corporeal you mean a body which is (5) If you say that by corporeal frame the result of the actions of a previous life we will point out that Agni, Vayu, and Aditya, the authors of the Vedas, were endowed with bodies
(4) If
',
*
'
may
be super-men
'
result of actions of
a previous
life.
sisting
now
it
(7)
Veda is defined as a collection of words (sabda-rdsih) conof the mantra and the Brdhmana, it does not hold good, for up till has not oeen settled what is mantra, and what is Brahinaw*. Nor is there any proof of the existence of the Veda. The scriptural
If the
quotations in support of your contention are useless, as they are cited from the Vedas themselves, and nothing can be proved by its own evidence
No
man, however
(8) If
clever,
own
shoulders.
you say that the consensus of public opinion is in favour of the Vedas, we will reply that the whole world can be dluded for instance, the people believe in a blue sky, yet there is no such thing as skv, nor has
:
its
Sdyana's rejoinder.
The definition of the Veda as a collection of words, consisting of the mantra and the Brdhmana is faultless; therefore Apastamba has said, The Veda is the name given to the mantra and the Brdhmana.'
(1)
'
self-luminous, but
true that things like a jar, or a piece of cloth, &c., are not it does not follow from this that the sun, and the stars, &c., too have no such character. Granting that it is impossible for a man to mount his own shoulders, nevertheless, the Vedas have the power to
(2) It is
proofs, including the evidence of the Smrtis, and of tradition cannot but be admitted as proof of tne existence of the Veda. Hence, the Vedas cannot be overthrown by any of the infidels like the followers of Carvaka.
illuminate themselves as well as other things. (3) You have to recognize the various kinds of
evidence.
And
further criticism.
called the Veda, it is not worth (1) Admitting that there exists a thing a commentary, for the Veda is of no authority (na hi Vedah pramdnam). 'an instrument of sound experience', (2) Some define authority as others as 'a means of acquiring knowledge, not known before'. Neither of these is to be found in the Veda.
80
follows an amplified statement of Kautsa's criticism. Sayana's reply gives the substance of Yaska's rejoinder with additions and modifications, to which is added a long quotation from the first chapter of the
'jwrca-Mlmamsa, reference to which has already been made. It would be superfluous to collect the pro-Vedic passages. The Vedas are the foundation of the whole of Sanskrit literature. But the triumph of the Vedic school is apparent from this fact alone that all the anti- Vedic systems have either perished, or been driven into exile, or been reduced to Thus the pre-Buddhistic antr- Vedic scepticism can now be insignificance. traced in a few isolated passages only. Buddhism, once the state religion of the Mauryan Empire at its zenith under As*oka, the then greatest Empire in the world has been banished from its native land. The Carvaka and the Arhata systems have been reduced to insignificance. Their followers are few and far between, and their influence on Indian thought and religion is so small tht for all practical purposes it can be
safely ignored.
THE NIRUKTA
CHAPTER
A
TRADITIONAL
list (of
I
It is to
be (here) explained.
(root) is (the
words) has been handed down (to This same list is called Ni-ghantavas. 1
us).
From what
word) Ni-ghantavas derived 1 They are words quoted from 3 Having been repeatedly gathered together from Vedic hymns, they have been handed down by tradition. Aupamanyava holds that, as these are the quoted words of the Vedas, they are called Nighantavas on account of their being quoted (t/ii-gamandt). Or else (the word Ni-ghantavas) may be (so called) from being fixed only (Vhan), i.e.
the Vedas (ni-gamoih)?
(a list.in
which) they (the words) are fixed together, or collected together ( Vhr).
(are) the four classes
;
of words ? They are the following and particles. With reference to this, they 6 thus prescribe the definition of noun and verb the verb has becoming as 6 nouns have being as their fundamental notion. 7 its fundamental notion, But where both are dominated by becoming ,/a becoming arising from
:
Now, what
prepositions
denoted by a verb, as lie goes he cooks *, 8 &c. The embodiment of the whole process from the beginning to the end, which
a former to a later state
is
' '
',
Cf.
Muir, Sanskrit
Texts, vol.
ii,
:
p. 165.
part V,
5
i.
p. 7.
as
nis-cayendsanto
dhikam vu ni-gudhurtha
parijndthah
e.
p.
65;
cf.
the principle, lectio difficilior potiot est, but this reading is not supported by the evidence of MSS., and, later on, WHS admitted to be unjustified
i. 1,
RP. xii. 5, Kautilya, Arthaiidstra, loc. cit. 701, 707 VP. viii. 54 ; the commentator on
;
vii, p.
i.
591
8.
PM.
ii. 1.
MaMbMtya
vol.
i,
1,
Kielhorn's
Aristotle,
by Roth himself
xii. 5.
see Erlciutervngen,
viii.
edition,
Poetics,
pp.
10,
254,
256;
p. 4.
20,
1456 b
Bywater's
edition,
4
i.
Cf.
;
RP.
699
VP.
ii.
*
52
AP.
72
;
Kautilya, Arthasastra,
Mahabltasya*
;
10. 28, p.
!>
PataBjali,
1-
Kielhorn's
Gune's trans. IA., vol. xlv, 158. 7 The same as note 6 except Brh. D. cf. Jowett, Dialogues of Plato, vol. i, pp. 868-9
p.
58
edition, p. 8
Dionysius of Halicarnassus on
ii,
'
Name
. .
is
p.
71; Aristotle,
Poetics, '20,
Cf.
ii,
Professor
p.
vol.
ii. 1.
10;
cf.
i,
3-4.
MODIFICATIONS OF BECOMING
'
'
[1.
has assumed the character of being, is denoted by a noun, as going ', cookl ing &c. The demonstrative pronoun is a reference to beings, as cow ', 2 to be ', to becoming, as he sits man horse he elephant ', &c.
'
',
'
'
'
'
'
'
*,
',
',
sleeps',
he goes he stands &c. 3 According to Audumbarayana speech is permanent in the organs only. 4 (Here ends tlte first section. )
', ',
'
(of words) will not hold good, nor the connexion, nor the mutual reference of sounds which are not grammatical, 5 Words are used to designate objects, with produced simultaneously.
regard to everyday affairs in the world, on account of -their comprehensiveas well as of human ness and minuteness. They, too, are the names of gc
7
beings.
On
human Uaowledge,
the stanza,
(directing) the
accomplishment of action,
is (to
According to Varsyayani, there are six modifications of becoming 9 Genesis genesis, existence, alteration, growth, decay, and destruction. the commencement of the first state, but neither affirms nor denotes only denies the later. Existence affirms a being that has been produced. Alteration connotes the modification of elements of a non-decaying being. 10 Growth
denotes the increase of one's
own
grows by means
:
Patafijali, Mahabluisya
sarvandma ca
is
Cf.
Durga'sComm.
i,
Jowett, Dialogic* of
vol.
;
sdmdnyavaci:
the general
pp.
1
Plafo, vol.
7
p. 368.
op.
tit.,
i.
exponent.'
8
Cf.
Jowett,
p.
333
Soc.
Patafijali, op.
vol.
1.
i,
and
p.
5.
'
'notably
and nobly
*
i. i.
cit.
;
i.
1,
vol.
i,
i,
1, 6, vol.
4. 4,
p. 104
i,
i.
1. 8,
vol.
p.
136
vol.
p.
356;
Bhandarkar, Wilson
in the places where he distinguishes the different names which gods and men give to the same things', i.e. words are used in
Ptulological Lectures, p.
of Plato, vol.
i,
;
PM.
4.
ii.
i.
1.
6-23
1.
Jowett, Dialogues ; pi. 327, 387, 388 ; Jaimini ; the Vedanta su'ras, i. 3. 28 ;
291
giving
names
is
to thing* both
by gods and
men.
This
tantamount
is
58-60 the origin and nature ii. 2. 13-17 ; iii. 2. 49 of Sabda is a subject for discussion in the Buddhist literature also Sddda is an action,
;
:
4; Kanada, Vaitetika svtras, the Sdmkhya-pravacana sutras, v. ; the Nydya sutras, i. 1. 7, 54-7
the Veda
Cf.
perfect knowledge.
Brh. D.
121
see Professor
ii,
Ma<-
p.
65
the passage
cit. i. 8. 1,
quoted verbatim by
i,
Patafijali, op.
vol.
'
is
physical vibra-
258, except that he calls Varsyayani. bhagavdn, and uses the past tense,
p.
10 The word a-pracyavamdnasya is used by Y&ska in order to shov/ that alteration which may be for bettor or for worse is to
9-10
and
4
C. A. F.
Cf. Cf.
Rhys Davids.
I.
Gune, Gune,
A.,
/oc. cit.
I.
loc. cit.
latter.
1.
4]
PREPOSITIONS
Destruction denotes the body. The term decay denotes its antithesis. commencement of the later state, but neither affirms nor denies the former.
section.)
'Unconnected prepositions', says 6akatayana, 'have no meaning, but l only express a subordinate sense of nouns and verbs.' They have various hence, whatever their meaning may be, they meanings,' says Gargya
'
'
express that meaning (which brings about) modification in the sense of the noun and the verb.' - The word a is used in the sense of hitherward 3
'
'
its
antitheses
'
abhi*
'
towards
'
'
prati
'
is its
:
antithesis
val
is
downwards
'
'
;
ud
'
their antithesis
'
sum,
'
combination
' :
'
upa, 5 pari, being being above or supremacy 6 Thus they express various meanings to which attention should be paid. (Here ends the third section.)
:
its
antitheses
:
ai'.u,
similarity
all
and
succession
'
'
api^
',
contact
accession
around': adhi,
'.
the particles occur in various senses, 7 both in a comparative sense, in a conjunctive sense, 8 and as expletives. Of them, the following four are used in the sense of comparison. 8 Iva (has this sense) both in the classical
Now
and in the Vedic Sanskrit thus like Agni like Indra &c. The word iia has the sense of negation in classical, and both (i.e. the sense of negation and comparison) in Vedic Sanskrit thus in the passage, They did not recc^i
' *
:
',
',
'
1
*
Cf.
RP. VP.
xii. 5. is
The
preposition
;
ing)'
4.
viii.
707 ; upasargo vis'esa-krt : the specializer (of mean54-5 ; AP. iv. 8 see Whitney,
;
in RP.
and VP.
is
Nirukta, but enumerated in a different orderit is also identical with the list in the ganapdtJw,, if
Panini, Astddhyuyl
kriya-yoge
p.
;
58
pradaya(fy
cit.
upasargdh
1,
the double forms of nih and dtih are not taken into consideration cf. also AP.
;
Patanjaii, op.
3.
vol.
i,
256
'A
preposition is the distinguishing mark of an action' ; cf. also ii. 1. 1, vol. i, p. 365.
*
Cf.
RP.
xii.
6.
702-3
' :
Prepositions
are
twenty and they express a meaning together with the other two (i.e. noun and
;
incomplete and only half of that giyen in RP., VP., N., and Pa ; propositions are explained by Panini, op. cit. i. 4. 83-97 Patanjali, op. cit. i. *4. 4, vol. i, Professor Macdonell, Vedic pp. 341, 345-9
i.
15
the
list is
Grammar,
pp.
414-21
cf.
also
Vedic
verb)'
'
i,
p.
356:
But again individual prepositions express the distinction of actions, whenever a word
which denotes the same action
3
Grammar for Students, pp. 208, 211-58, 265 6. 6 The sentence is omitted by Durga. 7 Cf. RP. xii. 9. 708 nipaf.dnam arthavatftn
:
is
used.'
nipidanad
8
itare
ca sarthakah.
89>
cit. i.
4. 89.
o f> B rh p
i,
iig
p ro fe ssor Macdonell's
4. 91.
xii. 6.
edition, vol.
p. 19.
5 Cf.
RP.
op.
702-3
;
VP.
vi.
24
Op.
cit. ii.
91.
Panini,
cit. i. 4.
53
tlio list
of prepositions
PARTICLES
2
[1.
The established use is (to Jndra as a god V it has the sense of negation. it immediately) before that which it makes negative. In the passage place 3 'Lake hard drinkers of wine', it has the sense of comparison. The estabii shed use is (to place it immediately) after that with which it compares. The word cid has many meanings. In the sentence Will the teacher kindly
' '
explain
it ?
it is
A-cdrya (teacher)
6
;
is
or because he systematically arranges (a + the various objects (of knowledge), or because he systematicy/cl + artha) 6 In the expression like curd ', it ally develops the intellectual faculty. used in the sense of comparison in bring even the sour gruel ', it is ft
'
Used in the sense of contempt. Kul-md$dk (sour gruels) are so called 1 The word because they are wasted away (sldaidi) in families (kulesu). In the sentence therefore he will do it it is TVu has many meanings. Used in assigning a reason in how pray will he do it ? in asking a quesIt is also used in the sense of tion, as well as in has he really done it ?
'
',
'
'
'
'
comparison
(as follows)
a tree, O widely invoked one! * a tree, O widely invoked one Of thee like the branches of "Vaydh means branches, (and) is derived from (the root) vi (to move)
Ot thee
they
tid-khdh (branches) are so called because they rest in trhe sky (kha-saydh), or (the word) may be derived from (the root) auk (to
be
able).
a conjunctive particle is that by whose addition separateness of indeed recognized, but not like an enumerative one, i.e. because notions 10 The word ca is used in the sense of aggreof a separation by isolation. " as I and with O of Vrtra and is
is
'
Now
'
'
gation ',
for gods and for manes V* The word vd is Used in the sense of deliberation, as Ah, shall I put this earth here or there? >K! ^Moreover, it is used in the sense of aggregation (as follows).
d is
both,
you,
slayer
'
'
'
'
secticrti.)
x. 86. 1
N. 18.
is
4.
*
The sentence
vi. 24. 3.
is
omitted by Durga.
.negation',
* viii. 2. 12. 4
The sentence
Cf.
;
10
Gune, IA.,
cf.
note
brackets
is
junction;
p. 59.
.Poetics,
20,
1457* (ed.
By witter),
8, p. 88.
root
"
1S
x. 10. 11.
x. 119. 9.
by Durga.
1.6]
'
CONJUNCTIVE PARTICLES
Vayu and
*
The words aha and hi have the mutual opposition and are combined with the former (member) and this man will do this, not as let this man do this, the other that that &c. The letter u is also used in the same sense, (being joined) with
thee,
thee.'
l
Mann and
',
sense of
'
',
',
the later (member], as < these people tell a lie, those the truth it is further used as an expletive, as 'this', 'that'. The word Id has many meanings
;
'
he will do
'
it',
it
it
(is
reason
in (the sentence)
'
how pray
it ?
will he
do
V
'
to ask a question
in (the
to (indicate) displeasure. sentence) used to express.) superiority of knowledge, as thus truly (is
it is
'
' ' '
The word
it
kild
'.
happened
combined with the two (particles) wt and mi uu in asking Moreover, a question, as was it not so ? and was it so, pray ? The word iita denotes as do not do it and do not take The word kfudu alsoj prohibition, (denotes prohibition), as enough of doing this and have done with it J f urther, it is used as an The word satiwit expletive, as thus it happened
'
'
',
'.
'
'
'
',
'
'.
the sense of uncertainty in classical Sanskrit (in the sentence) was it ever so it (is used) in an interrogation (in the sentence) was it ever so pray ? in an interrogation but not to oneself. The word nunam has
lias
' :
'
'
the sense of uncertainty in the classical language, both, 2 uncertainty and that of an expletive, in Vedic Sanskrit.
i.e.
the sense of
to the
Agastya, having assigned an oblation to Indra, desired to offer Maruts. Indra, having presented himself, lamented (as follows).3
(Here ends the fifth section.)
it
There, it seems, it does not exist ; there is no to-mouow who kru>w$ that which is not past? The mind of another is apt to waver; lo! the
,
expected is lost. 5 There, it seems, it does not exist, i. e. there is no to-day nor indeed to-morrow. To-day, on this day. Dyuh is a synonym of day (so called)
it is bright ( Vdyut)^ To-morrow, the time that is still expected. Who knows that which is not Yesterday, the time that has expired. past r i. e. who knows that which is yet to come (i. e. the future) ? This
because
'
TS.
i.
7. 7. 2.
Muir's translation of the sentence, Sanskrit Texts, vol. ii, p. 161 : 'The particle
2 Cf.
used in the bluitd to signify uncertainty in the Veda, too, it has that signification, and is also a mere expletive.' 3 Cf. the story related in Brh. D. iv. 46-51
is
;
"nunam"
He
mean
Cf.
'
for us',
i.e.
it is
not
compound
N.
of the
negative
Professor Macdonell's ed
vol.
ii,
pp. 138-9;
1. 7.
10
other word
is
NUNAM
adbhutam
('
[1.
= abhutam, i. e. something which, as it ') 'The mind of another is apt to waver', i.e. fickle. were, unprecedented. 1 Another, a person not to be introduced (to good people). Cittam (mind) is derived from (the root) cit (to know), Lo the expected is lost [even the
wonderful
' !
',
is lost],
assigned,
is
i.
e.
offering).
May
singer.
(corne) to
Be
milk every boon for the that rich reward of thine, O Indra to the worshippers, do not put us aside, let good fortune helpful
us
;
may we
May
what
is
wealth.
that (reward) of thine milk every boon for the singer. Boon, to be chosen. Rich reward, i. e. abounding in Singer, praiser. The word magham is a synonym of wealth, it is derived from
(the root)
mamh, meaning
meaning
root) daka,
Or accomplished. With reference to the quarter, (it means) the quarter natural to the hand, 6 i.e. the right hand. Daksinah (right) is derived from (the root) daks, meaning to work strenuously, or from das, meaning to give. IJastah
(hand)
is
to give. 4 Daksina (reward) is derived from (thu it causes the imperfect to be to cause to accomplish else, it may be (so called) from circumambulating.
:
han
(to strike):
it is
Fulfil the desires of the worshippers. Do not pass us aside. Let good fortune be for us. leaving
our
(*A>
own
assembly.
6
distribute).
great
it is
grown
all
round.
hero, he disperses Having heroes, or having blessed heroes, the enemies, or it (w-ra) may be derived from (the root) vf. (vi-irayati) 7 meaning to go, or from mr (to be powerful).
1
u low-class
Explained by Durga as an offspring of man who lives in various ways, or who is not to be brought to the assembly
of the good.
as
The passage within square brackets is omitted by the MSS. of the shorter recension
and Durga.
3
ii. 4
', is to be understood being pointed out by the right hand while cne faces the eastern direction. 6 The sentence is omitted by Durga.
11.21.
cit.
Durga paraphrases Vlrayati by niinaprakdram mdrayati, i.e. he kills in various ways'. He seems to take mr as a non;
vi. 1. 1, vol.
iii,
p. 16.
compound
root,
and
is
supported in
this
This
is
tantamount
means
:
the southern
interpretation by DhMujtatha, xxxv. 49, where rir is enumerated as a verb of the tenth class,
quarter '.
Durga
remarks
pranmxkkasya
digabhacat, i.e. the quarter to the right hand of Prajapati, while he stood facing the east,
But Yaska appears to take it as a compound + lr (to disperse), for he distinguishes it from the denominative verb, cf. his third
of vi
derivation.
1. 8]
TVA
l
:
11
The word aim has the sense of totality, or is (used) as an expletive 2 Aditya sent them forth. Sent them forth, i. e. sent them forth on all sides. And also
:
From
i.
all sidas
e.
of the sun, (so called) on account of their brilliant light (su-rocaua). Or else the word sima takes the ablative suffix (-tas) without any meaning,
i.e. sliniiah
slmatalt
tiwnd means boundary: word tva, being a pronoun with the sense of
* from the boundary '. simd-tah, (which means) The it forms the seam between two countries.
'
opposition
',
is
unaccented.
Some hold
it
to be a
synonym
of
'
half
'.
One
;
sits
Brahma, expounds the science of hymn whilst another metes the measure of the sacrifice. 4 being
in vakvari measures.
One,
i.
e.
With
these words, (the stanza) declares the application of the duties of One sits increasing the store of stanzas, i. e. the invoker.
is
yayatra
hymn
in Zakvarl- measures,
Gdyatram
:
derived
;
from (the root) yai, meaning to praise. Sakvaryah are stanzas it is derived from (the root) &uk (to .be able). It is known because with these
he was able to slay Vrtra, that is the characteristic of the &alwari stanzas. 5 One, i. e. the Brahma, expounds the science of every being. Brahma is omniscient: he knows everything; Brahma is supererninent from knowledge,
Brahma
i.
is
supereminent
all
around.
One metes
the (performing) priest. Adhvar-yuh (priest) sacrifice, adhvara-yuh, i. e. he directs the sacrifice, he is the leader of the sacrifice, or else, he loves the sacrifice. Or (the word is formed) by the addition of (the suffix) yuh
e.
Vadhi) in the sense of studying. A-dhvara is a synonym of sacrifice the verb dhvr means to kill, (a-dhvara denotes) the negation of it (killing). According to some, the word (tva) is a particle, then how could it be a noun
'
'
(to
of unaccented character
It is clearly inflected.
'
Lo
they
call thee,
Cf. Professor
Mncdouell.
Vedic
Grammar
4 5
x. 72.
11.
Cf.
KB.
xxiii.
ii.
28. 4.
4.
1. 1
;
he
5. 6.
1
;
AV.
SV.
1.
321
VS.
called)
xakvaryah:
Gune, Bhandarkar
13. 3.
12
TVA
;
[1.
' for one she yielded steadfast in friendship V (here it is) in the accusative it is (inflected) in the nominative her body', 2 in the dative. Further,
plural.
section.)
Friends, having (similar) eyes and ears, were unequal in the speed of Some are like tanks, which reach up to the mouth, and are suitable for a bath others indeed are like those which reach up to the
their minds.
;
meant) to be seen only. Aksih (eye; is derived from [Friends], having (similar) eyes and ears. it is from ailj (to be beautiful),' (the root) caks (to see) says Agrayana. It is well known: Therefore, they are, as it were, more beautiful. 4 Karnah it has its entrance torn (ear) is derived from (the root) krt (to cut) asunder it is from r (to go)/ says Agrayana. It is well known Going 4 upwards, as it were, they have protruded in space. They were unequal in
breast,
(are
'
and
'
Some reach up
is
:
to the
Asyam
'
(mouth)
')
(from d-syand,
to flow
derived from (the root) as (to throw), or else food flows towards it. Dagh'iiam is derived
:
from (the root) dagh, meaning to flow, or from das (to be wasted) it is very much wasted. Some are like tanks, suitable for bathing. Suitable
7 Hradah (others are) to be seen only. (tank) is derived from (the root) hrdd, meaning to make a sound, or from hldd, meaning to make cool. Further, it (tva) is used in the sense of
for bathing,
i.
e. fit
for bathing
8 recurrences and possession of As*vins i. e. possession of As'vins, and recurrences. Now the words which are used the sense being complete to fill up
'
aggregation
',
as
'
'
as
a sentence in prose, and a verse in poetic compositions, are expletives such 9 fawn-, lm, id, and it. (Here ends the ninth section.)
Men without
x. 71.
garments, and having many children, being afraid of a 11 10 dewy season to live.
the
i.e.
cf.
cf.
N.
N.
1.
20.
x. 71. 4 x. 71. 7.
1. 19.
the
thrown into
been before.
'
it,
however dry
is
might have
is
exi.e.
'
7
8 9
omitted by Durga.
xii. 9.
up
is
RP.
xii. 8.
707
708
$rh. D.
ii.
whose bottom
within
6
siyht.
90-1, Professor Macdonell's ed., vol. i. p. 19. 10 It comprises the period from the middle
of
Durgu derives </.<,oni in two ways: (1) from Vfl* to throw), i.e. food is thrown in
untraced.
1. i
a]
EXPLETIVES
season to
live,
13
r (to crush),
Dewy
siuiram
l
;
is
i.
c.
he created
it
May our hymns make him grow.* May our hymns, i. e. songs of praise, make him grow. Giras (songs) is derived from (the root) gr (to speak).
This person, whom thou approachest, }s for thee. 3 Thine is this man whom thou approachest. lua is also usdd (as an expletive), as 'they all knew it well ', and they both knew it \yell '. Moreover the word na is
'
combined with
'
apprehension
'.
(Here enda
.tie tenth
section.)
With
juices in sacrifices.
The pure
rejoice indeed
pursuing
crooked ways,
Hell
lest
we
should
fall
into hell. 4
;
is going downwards, i. e. falling lower and lower or it does not Moreover the words iw. ca are even slight room for happiness. contain with the word id, in interrogation, as 'do- they not drink wine?' joined
Surd
(wine)
in various
derived from (the root) -sw, (to press). Thus they are used 5 meanings, to which attention should be paid.
is
(Here end*
tJte
eleventh section.)
these words, the four word-classes, i. e. the noun and the verb, order. With prepositions and particles, are explained in their (respective)
With
reference to this, 6akatayana holds that nouns are derived from verbs.
This, too, is the doctrine of the etymologists.
1 i.
'
Not
all,'
9.
2;
AVi
4;
20. 71. 8.
vet,
(3) expletives,
op.
tit.
2
3
id,
&c.
4,
Cf.
Patafijali,
1.
6.;
#0.
AV.
x.
20.
45.
1;
SV.
1.
183;
2.
949.
4
vol.
i,
Professor
RV. Khila
106.
1.
Cf.
Patafijali,
'
op.
cil.
iii.
3.
1,
vol.
ii,
Panini uses the term uii>ata to denote not only particles, but also prepositions, see
6
p.
138
And
the noun
is
Astadln/dyl,
i.
4.
56.
The
for
1.
technical
word
employed by him
avijaya
(op.
cit.
i.
37).
verb ' says the author in the Nirukta. 'The noun indeed is derived from the verb', so say the etymologists, and the son of
4. 57).
The
total
is
number
195.
of particles
This, however,
docs not include cid and ki mentioned by Yaska. Of the 195 particles, 22 only are
Sakata in grammar. Among the grammarians, Sakatayana says, 'The noun is derived from the verb'; cf. also Breal, 'It comes from the fact Semantics, p. 107: that the vrb is the essential and the capital of our languages, which serves to form
part substantives
The
Origin
(1)
comparatives,
and adjectives';
of
see
Moncalm,
p.
and nu
Thought and
Speech,
74:
14
[1.
ia
some of the grammarians, but only those, the accent and grammatical form of which are regular and which are accompanied by an explanatory
Those (nouns), such as cow, horse, man, elephant, &c., radical modification. are conventional 1 (terms, and hence are underivable).' Now, if all nouns are derived from verbs, every person who performs
a particular action should be called by the same name, i.e. whosoever runs on the road should be called 'runner' (a&va, 'horse'); whatever
pricks (like needle, &c.), 'pricker' (trnam, 'grass'). Further, if are derived from verbs, a substantive should obtain as many
all
nouns
names as
it
is
'
beam-supporter
',
correct grammatical
Moreover, substantives should be named according to the regular and form of a verb, so that their meanings may be
indubitable, e.g.
triiam (grass), of tardanam Further, people indulge in sophistry with regard to current (pricker). expressions, e. g. they declare that earth (prthivi is (so called) on account
dweller)
;
aim
of astd
(runner)
who spread it, and what was the base? derived parts of one word from different verbs, in Again, JSakatayana spite of the meaning being irrelevant, and of the explanatory radical
of being spread (Vprath)\ but
modification being non-existent, e.g. (explaining sat-ya) he derived the syllable ya from the causal form of (the root) i (to go), and the former syllable sat from the regular form of (the root) as (to be). Further,
later
said that a becoming is preceded by a being, (hence) the designation of a prior (being) from a posterior (becoming) is not tenable ; consequently this (theory of the derivation of nouns from verbs) is not tenable.
it is
section.)
'.
elements of
there remain in the end certain simple human speech the primordial
roots which have sufficed to provide the innumerable multitude of words used by the
The diametrically opposite view, that names are natural, is put in the mouth of Cratylus while Socrates takes an intermediate position,
admitting that names are natural, while at the same time they have an element of con-
Muller, Lectures on the science of language, 6th ed., vol. ii, pp. 70, 80, 86 ; cf. also AA. ii. 1. 3 ; ii. 1. 6. 1 Plato introduces, in the Crafyft!, a character
;
human
race
'
Max
Some passages of the dialogue also. relevant to the controversy are given in the additional notes; see JoweH, Dialogues of
vention
Plato,
in the person of Hermogenes who maintains that names are conventional, that they are
i,
378.
;-an
be altered at will.
1.15]
15
As to (the statement) that all those (nouns), the accent and grammatical form of which are regular, and which are accompanied by an explanatory
^we reply that) in that case it is quite to (the point) that every person whoever performs a particular action should be called by the same name, we see that in some
radical modification, are derived,
evident.
As
others they do not, e. g. a carpenter or ascetic, enlivener, earth-born, Arc. 1 With this, the following objection is answered as well. As to (the point) that substantives should be named in such a way that their meanings
may
be indubitable, (we reply that) there are words (of that character),
i.e. single words formed by primary suffixes, as creeper, guest, one having matted locks, a wanderer, wakeful, one who sacrifices with a ladle, <&c. /As to (the objection) that people indulge in
sophistry with regard to current expressions, (we reply that) it is with regard to current expressions alone that (etymological) examination is
most
desirable.
With regard
'
to
'
(so called) on account of being spread what was the base ? (we reply that)
they declare that earth (prthivi) is but who spread it, and ( V'jyrath) it is indeed broad to look at, even
:
if it is not spread by others. Moreover, in this way all known words, without any exception, can be found fault with. As to (the point) that a certain individual derived parts of one word from different verbs, (we reply that) the person who made such a derivation in spite of the meaning being irrelevant should be blamed; it is the fault of an individual, not
of the science (of etymology). As to (the argument) that the designation of' a prior (beiny) from a poster or becoming is not tenable, we see that in some cases prior beinga
do obtain their names from posterior becomings, but not in others, as one having long locks &c. Bllva is (so called) from a woodpecker or from sprouting. being supported
'
'
',
',
section.)
Moreover, without it (etymology) the precise meaning of Vedic stanzas cannot be understood. For one who does not understand the meaning, a thorough investigation of accent and grammatical form is not possible,
1
ascetic, are
cit.
i.
1.
9,
vol.
i,
pp.
176-6.
the same action get a common name; the latter two are examples of cases where they do not get a common name, as enlivener means the juice of sugar-cane, and earth-born moans the planet Mars.
who perform
tions to Etymology, Philology, and Semantics; sects. 12-14 are translated rather freely by
Max
ture,
2nd
16
[1.
15
the complement of
of accomplishing one's own object. * 'If (the object of the science) is to ascertain the meaning of stanzas, it is useless,' says Kautsa, for the Vedic stanzas have no
'
mean-
'
by the following arguments propositions 2 Further, immutably fixed. the accomplishment of the ritual form is enjoined by the Brahmana, 3 as 4 and so he spreads Let me pour out 6 and so he pours Spread it wide 6 7 out. and Further, their meaning is impossible, as Save him, O plant
ing
:
;
'
this is to be established
fixed, their
order, too, is
'
',
',
'
'
'
Do
9
is
'
contradictory,
as
not injure him, O Axe Moreover, There was but one Rudra and no
'
'
Rudras,
who on
number
' ;
armies together'. 13 Further, one enjoins a person who is already acu Besides, quainted, as Address the hymn to-Agni which is being kindled Aditi is heaven. Aditi is atmosphere,15 it is said, Aditi is everything
'.
' *
'.
&c.' will
a myak,
f
1*
yadr&min,
1*
jdraydyi,
20
is
obscure,
17
as
Vedic stanzas are signifieA&t, because (their) words are identical (with This those of the spoken language). There is the Brahmana passage indeed is the perfection of the sacrifice, that the prescription of the form, that is to say, the action which is to be performed, is declared by a stanza
:
of the
1 2
3
Rg
i.
or the Yajurveda. 22
2. 1.
'
Cf.
PM.
cit. i.
See N.
i.
4. 23.
eft. ii.
Op.
Cf.
2. 32.
i.
"
PM.
8;
cf.
1. 1,
vol.
i,
p. 363-;
PM.
i.
;
2. 83.
;
TS.
i.
1. 8. 1
vi. 2. 7.
MS.
i.
1.
i.
KS.
xxxi. 7
2. 15.
i.
TB.
iii.
2. 8. 4.
6 Cf.
VS.
M The word
34-5.
zo
Cf.
7
8 9
PM.
i.
2.
TS.
2. 1. 1.
;
12. 2.
;
VS.
Cf.
Cf.
4. 1
5.
42
(>.
15.
21
RV.
via.
PM.
TS.
i.
i.
2. 36. 8. 6. 1.
77. 4.
22
10
11 JZ
2.
'
ii.
4.
VS.
16. 54.
x. 133. 2;
x. 103.
1
;
18
1152.
2.
1199;
or the Yajurveda' is fo,und in AB. i. 4, 13, 15, 17, &c. Cf. liar's tr'anslation: What is appropriate in iu is
the words
frpi,
VS.
i4
17. 33.
TS.
;
vi.
3.
i.
7.
1; MS.
5. 2, 3.
i.
3. 7. 1
tlarkar
18
i.
&B. Comm.
3.
that
i*
to say,
formed.'
89. 10.
1. 1 7]
17
that propositions have their words fixed, (we reply) that it is the same with immutably to the everyday speech of the world, as Indra and Agni father regard and son'. 2 As to (the objection) that the accomplishment of the ritual
1
'
'
',
is enjoined by the Brahmana, (we reply) that this is a mere reiteration what has been said already. As to (the objection) that their meaning is impossible, (we reply) that no injury is to be inflicted, so it must be understood by the authority of the Vedic passage. As to (the objection) that their meaning is contradictory, (we reply) that the same (objection) is applicable to the everyday speech of the world, as 'this Brahmana has no rival', 'this king has no enemies', &c. As to (the objection)
form
of
that one enjoins a person who is already acquainted, (we- reply) that in salutation a person announces his name to one who is already acquainted
the mixture of honey and milk is declared (to the guest) who already acquainted with it. .As to (the objection) that Aditi is everything, (we reply) that it is the same in the everyday speech of the world, as all fluids reside in water '. 3 As to (the objection) that their meaning
with
is
it;
'
is
obscure, (we reply) that it is not the fault of the post if the blind man Just as among the it it is the fault of the man himself.
;
country-folk a man becomes distinguished with (a little) knowledge, so among the scholars of the traditional Vedic lore a man of profound
knowledge alone
is
worthy of praised
(Here ends the sixteenth
section.)
is
not possible.
Be
is
merciful,
i. e. cows, provision for the journey (avasdya) derived from (the root) av, meaning to go, with the suffix asa\ it is therefore not analysed (in the Padap&tha).
:
root) so preceded
by the preposition
it is
therefore analysed.
that water
all fluids
4
1 x. 85. 42; AV. 14. 1. 22; this is an example of the identity of words of Vedic stanzas with those of classical Sanskrit. * i.e. The order of words in these idiomatic
is
the source of
all fluids,
hence
ticism
5
c
it
;
will be
See Introduction, Early anti-Vedic Scepa summary of the controversy i given by Muir, op. cit. vol. ii, pp. 169-72.
;
'son and
is
x. 169. 1.
i.
104.
1.
18
IMPORTANCE OF ETYMOLOGY
Here has come
this
[1.17
messenger of death.
(Nirrtyd) is either in the ablative or in the genitive case, (so written in the Padapdtha) as ending in the visarjaniya (=nirrtydh).
Far, far
it is
away
is
Here (nirrtyd)
as ending in ai
(
it is
= nirvtyai).
Samhitd is the closest conjunction by means of euphonic combination. 3 Samhitd is based on the original form of words. 4 The phonetic treatises of all schools are based on the original form of words.
Moreover, in the
sacrificial act,
there are
is
This
Should some people say, 'We here know the characteristic marks"' (of deities, we need not therefore study etymology/ set before them the
following stanza). Like Indra, like Vayu, the gods fill thee with strength. 6 Here is the characteristic mark of Indra and Vayu in a stanza addressed
to Agni.
O Manyu
be strong. 7
Similarly (the characteristic mark of) Agni (is found) in a stanza addressed to Manyu. 8 Tvisitah means shining. Of this word (the part) tvisih is a synonym of light.
Moreover, there
is
praise of
He
is
;the
does not understand the meaning of the Veda. But he who knows the meaning obtains all good fortune and, with his sins purged off by know9 ledge> attains heaven.
Whatever
cramming;
illuminate. 10
1
is
learnt without
its
being
understood
is
called
it
mere
like
dry
logs of
wood on an extinguished
VS.
fire,
can never
x.
165. 1
x. 164. 1
AV. AV.
cit. i.
6. 27. 1.
vi. 4. 7
7
i.
83. 13.
4. 31. 2.
Quoted by Panini,
4.
109
cf.
Patafijali, op.
4. 4, vol.
p. 354.
* Identical with RP. ii. 1. 105, except that the order of words is reversed. 5 The sentence is incomplete, abrupt, and obscure, very unlike the style of Yaska. The meaning has to be completed by an additional clause put within brackets.
is that etymology helps to discover the principal deity to whom a stanza is addressed. This cannot be found out by
mark
Samhitopanisad B.
cit.
3.
10 Loc.
by
Patanjali, op.
1. 1,
vol.
i,
p. 2.
1.
20]
PRAISE OF
(post)
is
KNOWLEDGE
(the ^root)
19
(to
Sthdnuh
(meaning)
it
is
derived from
sthd
it is (so
stops
from going. 1
(Here ends the eighteenth section.)
Seeing one does not see speech, hearing one does not hear it. And body like a well-dressed and loving wife to her
husband. 2
Even
hear
'
it.
And
even hearing, one does not these words, the hemistich describes the ignorant man. to another she yielded her body she reveals herself, i. e. knowledge ;
seeing, one does not see speech;
With
',
the manifestation of meaning (is described) by this speech, i. e. the third verse. Like a well-dressed and loving wife to her husband [well dressed at proper seasons, dressed in an auspicious manner, and loving], 3 i. e. just
as he (the husband) sees her and hears her at proper seasons this is the praise of one who understands the meaning. 4 The stanza following
:
more
(explicitly). section.)
They certainly declare one to be steadfast in friendship, him no one can overpower in conflicts (of debates). But that man wanders with a barren delusion he listened to speech that is without fruit or flower. 5 Indeed, they declare one to be steadfast in friendship with speech,
;
e. taking delight in it, and having thoroughly understood the meaning, or in friendship with gods in a delightful place they do not overpower him, who knows the meaning well, even in powerful debates. But that
i.
;
a barren delusion,
i.
e.
To
Who
(speech) does not grant desires, which are to be granted by speech. heard speech without fruit or flower in the abodes of gods and men,
for that
flower.
man
lias
very
little fruit
or
The meaning of speech is called its fruit and flower. Or the sacrificial stanzas, and stanzas addressed to deities, or the deity and the 6 soul are its fruit and flower.
1
Durga takes artfia in the sense of wealth, and explains the two derivations as (1) wealth is approached by greedy people, (2) wealth stops from going with the deceased
person to the next world. Durga's explanation of ariha does not suit the context, which
sthtind
bearing a load of sandal- wood, who perceives its weight but not its fragrance,
8
3
x. 71. 4
cf.
N.
1. 8.
'
'
The passage within square brackets is omitted by MSS. of the shorter recension and Durga. 4 The whole section is quoted by Patanjali,
op.
5
6
cit. i.
1. 1, vol. i, p. 4.
who commits
Vedic texts to
is
memory
withass
x. 71.
Gf.
cf.
N.
1. 8.
i,
out understanding
compared to an
Muir,
p. 255.
B2
20
[1.
ao
Seers had direct intuitive insight into duty. They by oral instruction handed down the hymns to later generations who were destitute of the direct intuitive insight. The later generations, declining in (power of) oral communication, compiled this work, the Veda, and the auxiliary Vedic BUma = bhilma (division) treatises, in order to compreheAd their meaning.
or illustration. 1
Dhatuh (root) is derived So many roots have the same meaning. from (the root) dhd (to put). So many are the synonyms of this substantive. This is the homonym of so many meanings. This name of a deity
is incidental,
the other
is
primary.
With
which occurs in a stanza addressed to another deity is called incidental. 2 3 (We adore) thee like a horse with, long hair. thee like a horse that has long hair. Long hair is for (We adore) warding off the gad-flies. Damsa (gad-fly) is derived from (the root)
dams
(to bite).
like a fierce animal, roaming everywhere, haunting the mountains. 4 As a fierce animal roaming everywhere, haunting the mountains. Mrgah (animal) is derived from (the root) mrj, meaning to go. Fierce, of whom all are afraid. Dreadful is derived from the same root also. Ku-carah means 'one who moves in a crooked manner '. If it be an epithet of a deity (it means) where does he not go ? Haunting the mountains,
* '
'
'
li
ving in mountains.
it is
raised up.
Parvata
But parva is (mountain) is (so called) because it has joints (parva). derived from (the root) pr (to fill), or from prl (to propitiate). Here, during
a period of a fortnight, they propitiate the gods. It (mountain) is (so called) on account of the similarity of the joints of the nature of the other 5 Seated on a cloud. A cloud is called mountain from the same (period). reason (i.e. from its being The section which deals with the
raised).^ appellations of deities to whom panegyrics are primarily addressed is called the daivata ; this we shall explain later on, but the synonyms and
homonyms now.
(Here ends the twentieth
section.)
'Cf.
Muir,
ii,
p. 165
vol. Hi,
p. 118.
2 3 4
Cf.
i.
Brh. D.
;
i,
18.
1.
joints in the form of stone slabs, and a period has joints in the form of time with its various
;
27. 1
SV.
;
17
2. 984.
divisions.
cit.
i.
164. 2
x. 182. 2.
2.1]
PRINCIPLES OF ETYMOLOGY
21
CHAPTEB
II
Now (we shall deal with) etymology. With reference to this, the words, the accent and the grammatical form of which are regular and are accompanied by an explanatory radical modification, should be derived in the
ordinary manner.
i3ut the
meaning being
irrelevant,
radical modification being non-existent, one should always examine them with regard to their meaning, by the analogy of some (common) course of
no (such) analogy, one should explain them even by of a (single) syijable or letter l but one should never (give up the attempt at) derivation. One should not attach (too much) importance to the grammatical form, for tllese complex formations (w'ttayah) are (often)
action.
If there be
the
community
subject to exceptions. One should interpret inflected cases according to the meaning. In prattam (= pra-dattam, 'given away') and avattam ava-dattam from ava */do, divided ') only the initial parts of the root {
'
survive.
(to be) in
weak
Further, there is aphaeresis of the initial part of the verb Us forms, as stah ('they two are'), santi ('they all are'), &c.
is elision
Further, there
ultimate, as in
of the final part, as in gatvd (from Vgam, having Further, there is elision of the pen'gone'), &c.
'
'
form of gam, they two went '), and jagmuh 2 (red. form of gam, they all went *). Moreover, there is the modification of the penultimate, as in raja (rdjan, king '), dandl (dandin, a staff-bearer '),
jagmatuh
(red.
'
&c. Further, there is elision of a letter, as in tatvd ydmi (= tatvd ydcami), &c. tri + rca, three Moreover, there is elision of two letters, as in trca (
'
stanzas
jyotih
(
').
Further, there
'
alteration in the initial part (of the root), as in l ' ghanah ( </han, killer '), binduh ( i/bhid, a drop '),
is
batyah (\/bkat, 'to be hired or nourished'), &c. Further, there is meta3 thesis, as in stokak (from Vscut, 'a drop'), rajjiih ('rope'), vikatdh*
1
Cf. Jowett,
i,
vol.
p.
335
the
393
the syllables of the name are the same makes no difference provided the meaning is retained ; nor does the addition
or subtraction of a letter
names have been long ago buried and disguised by people sticking on and stripping off letters for the sake of euphony, and
twisting and bedizening
.
them
in all sorts of
(syllable)
so long as the essence of the thing remains in possession of the name and appears in it.* Also p. 341, Soc. 'Now attend . . and just
.
2 3
cit.
Durga derives rajjufy from ^srj, but more likely to be derived from ^rasj.
4
remember that we often put in and pull out letters in words and give names as we please and change the accents.' And p. 358, Soc.
'
.
Vsik or
vol.
i,
-v/sic;
cf.
Patafijali, op.
cit.
i.
1.
2,
know
p. 81.
22
('
PRINCIPLES OF ETYMOLOGY
'),
[2. i
sand
tarku
1
'
*/krt,
a knife
').
Further, there
is
change in the
final
part
Oghah (Vvah, 'flood'), meghah (Vmih, 'cloud'), nddhah* ('refuge'), gddhah (*/gdh, fordable'), Vadhuh ( </vah, bride'), madhu ( V Triad, mead'}.
'
'
'
'
'to throw'), dvdrah (Virr, With reference to this, it is Vbhrajj, ripe '. D.), &o pointed out that when a root contains a semi- vowel contiguous to a vowel it becomes the origin of two primary bases. There, if an accomplished form is not derivable from one base, one should try to derive it from the
Further, there
'door'),
is
anaptyxis, as in dsthat
'
(V,
bharujd
some are of rare occurrence, as utih (-/av, protection '), mrduk (Vmrad, 'soft'), prthuh (^pjeath, 'broad'), prsatah (V'prua, 'a drop '), kunarum ( </kvan, sounding '). Further, Vedic primary nouns are derived from roots of classical Sanskrit, as damundh (devoted to the house), ksetrasddhdh (one who divides the fields), &c. and also nouns of classical Sanskrit from Vedic roots, as usnam (werm), ghrtam (clarified
other.
there,
'
;
Even
Further, primary forms alone are employed (in speech) among some people secondary forms among others. The verb savati, meaning to Kambojas (are so called becar.se) they go, is used by the Kambojas only.
butter).
;
4 blanket (kambala) is enjoy blankets (kambala), or beautiful things. a desirable object (kamanlya). Its modified form vava is used by the Aryans ddti, in the sense to cut, is employed by the people of the east,
:
A
5
while the people of the north use ddtra should explain single words.
(sickle).
Now with regard to derivatives and compounds, whether of one or more than one member, one should explain their component parts in their
6 Punishable, respective order, having first divided (the words) into them. L e. a person [a person of punishment] deserving punishment, or something to be accomplished by punishment Danda (punishment) is derived from
of
tide
is
unjustified;
see
Sanskrit
Texts,
vol.
ii,
p. 856.
* Roth denies the correctness of Yaska's utatement that the Aryans use fava (see Brl&uttntngen, p. 17). His denial is, however, groundless, because Yaska is corroborated by
Durga derives nddhah from \'nah bind), but it is probably from VnddA;
nadhamandh.
3
4
'
(to
cf.
Muir, Sanskrit Texts, vol. ii, p. 152. is omitted by Muir in his translation as if it did not exist. As it is
Cf.
The sentence
a grammarian of such eminence as Patafijali the Mahabhdsya, i. 1. 1, vol. i, p. 9). (sa The passage in the MB. is almost identical
given by MSS. of both recessions and explained by Durga, it cannot be regarded as an interpolation, hence its omission by Muir
Cf. Jowett, Dialogues of Plato (3rd ed.), Soc. < But the secondary, i, pp. 368, 370,
2.3]
(the root) dad,
PRINCIPLES OF ETYMOLOGY
meaning
to hold.
'
23
'.
Akrura holds the jewel l The word (danda) is derived from (the root) dam,' says Aupamanyava. Inflict punishment on him is (used) in censure. Kaksyd means girth of a horse it is carried round the region of girth. Kaksah (armpit) is derived from (the root) gdh (to plunge into) with the suffix ksa, or from khyd (to make known) with redundant reduplication what is there worth * seeing 1 Or it (may be derived) from kas (to rub against). On account of this 3 analogy (i. e. of being rubbed) it means human armpit and on account of the analogy of the arms and their root, the word (signifies arm'
People say,
'
'
'
',
pit) of
a horse.
(Here ends the second section.)
Raja (king)
is
Purusah
(one
fills
or
= puri-vayah
(to
fill), i. e.
(person)
= puri-sddah
(one
who
sits in
root)
pr
he
sleeps in a city), or is derived from (the the interior, with reference to the inner soul.
filled
who
is
by that inner
soul, to
whom
there
is
nothing anterior, nothing subsequent, than whom there is nothing more minute, nor more great, and immovable like a tree, who alone lives in
heaven. 4
one who drags about like a despicable dog The words vi and cakadra are used (to denote) gait of a dog drati means a despicable gait kadrdti means a despicable drdti
This, too,
'
is
a quotation.
'.
Vi&eakadrdkarsa,
'
'
cakadrdti
the same as kadrdti with redundant reduplication he who possesses that (kadrdti) is called vticakadrah. beauty of auspicious colours, i. e. one whose beauty is like that of auspicious colours. Auspicious,
is
:
Vartiah (colour) is derived from (the root) vr (to cover). Rufjain (beauty) is Derived from (the root) rue (to shine). In this manner one should explain derivatives and compounds. One should not explain
it is
desirable.
from
Hemacandra
vol.
ii,
the primary.'
Soc.
.
p. 164,
Ought we
separate the letters, just as those who are beginning rhythm first distinguish the powers
of elementary,
Soc.
4 .
.
itches,
is
full
of perspiration,
constantly rubbed and may be appropriately derived from the root kcu 'to
hence
rub
3
'.
separating the vowels, and then the consonants and mutes into classes, according to the received distinctions
way with
letters, first
of the learned ?
1
'
Cf.
Brh. D.
ii.
106.
By tat Durga understands the armpit of woman. His explanation that from the analogy of the armpit of a woman the word kakta moans the armpit of a man is arbia
trary.
*
story of Akrura, a king, and a jewel called syamantaka is related in the Mahdbharata,
The
TA.
9
;
10. 10. 3
Mahan. U.
10.
SveU U.
iii.
cf.
Muir,
874.
24
PRINCIPLES OF ETYMOLOGY
who
1
[2.3
or to one
Eternal indeed is the (incapable of) understanding it. scorn of the ignorant for knowledge. But one should explain to a resiis
who
is
the diligent.
Verily knowledge approached Brahmana, Protect me, I am thy treasure. Do not expound me to the scornful, nor to the unstraightforward, nor to 2 one who has no self-control thus shall I grow powerful.'
'
One should honour him as a father and mother, and should never bear enmity towards him who pierces ears with truth, without causing pain,
and
3 besto\\ ing ambrosia.
Just as religious students, who, having received instruction, do nottheir teachers with word, thought, and deed, are not to be fed by the 'teacher, similarly that knowledge does not feed them. In order to protect thy treasure, O Brahman expound me to him alone
honour
whom
thou knowest to be pure, diligent, intelligent, observing the rules of 4 a celibate life, and who never bears enmity towards thee.
*
tievadhi
means
treasure.
section.)
Now, synonym
go over
suffix
therefore,
we
Or
shall
of
'
earth
',
(so called)
it
it
(Vgam).
an
(go,
+ au = gau).
also.
The word gauh is a proceed in order. because it goes very far, or because people may be derived from (the root) go, with the
'
Moreover, it is a synonym of an animal ', from Further, in the latter meaning, there are Vedic
:
passages where primary forms (of gauh) are used in a derivative sense Mix soma with milk ', c i. e. (gauh is used in the sense) of milk. Matsarah
root)
it
Payas
derived from (the root) pa (to drink), or fr6m pydy (to (milk) is derived from (the root) ksar (to flow), or jit is swell). derived from ghas (to consume) with the suffix Ira, like uxlra (root of
(milk)
is
Kslmm
iii. 2. 6.
ii.
Of. Cf.
AA.
Manu,
114
Vasistha, ii.8
ii.
Visnu,
Visnu,
xxix. 9.
8
Cf.
Manu,
;
ii.
144
Vasistha,
i.
10
xxx. 47
*
Apastamba,
ii.
;
1.
14.
;
Cf.
Manu,
j
xxix.
10
all
of a spurious character.
ix. 46. 4.
2.6]
GAUH
25
a plant). 'Milking soma, they sit on a cow-skin/ 1 i.e. (gauh is used in the sense) of cow-skin used for sitting on. Amsuh (soma is so called
because) no sooner than it goes in, it is agreeable, or it is agreeable for life. Carma (skin) is derived from (the root) car (to move) or (it is so called
because)
phlegm
this
(is
phlegm
is in
is
cut off (from the body). Moreover (gauh) means skin and 2 art girded round with skin and phlegm, be strong s Moreover, it means tendon and said) in praise of a chariot. 3 this Girt with tendon and phlegm, it flies when discharged
it is
*
Thou
'
'
'
praise of an arrow. Bow-string is called gauh also if it be gavyd, the derivative form if not (it is causal), i. e. it sets arrows in motion.
:
it
section.)
every strip of wood twanged the well-strung string: thence the 4 men-eating birds flew. On every strip of wood, i. e. on every bone. Vrksa (tree) is (so called) from being cut down ( Vvra&c). [Or it stands having covered ( Vvr) the
earth ksa (earth) ksd is derived from (the root) ksi meaning to dwell]. 5 Twanged the well-strung string, i. e. it makes a sharp ringing sound. The From thence birds fly in order (verb) mlm means to make a low sound
;
'
On
'.
to eat men.
root)
is
a synonym^ of
it is
*
bird,
and
is
a synonym of arrow also from the Lo that (charioteer) in the sun also.
who
'
has joints.'
7 Morejoints means having brilliance/ says Aupamanyava. a ray of the sun illuminates the moon. 8 That the illumination of the over, moon is caused by the sun is to be established by the following Susumna 9 is the This, too, is a Vedic passage. ray of the sun, the moon is the holder. That (ray) is called gauh also. Here indeed they thought of the ray: 10
Having
this
we
x.^94. 9.
vi. 47. vi. 75.
26
AV.
6. 125. 1
cf.
N.
9. 12.
8
4 5
cf.
N.
9. 12.
x. 27. 22.
The passage within square bi-ackets is omitted by the MSS. of the shorter recension and Durga. vi. 56. 3. 7 According to Durga, days and nights are
joints, joints.
8 This shows that Yaska was acquainted with the non-self-luminous character of the moon. 9 VS. 18. 40 &B. ix. 4. 1. 9. Durga exone who gladdens all plains susumna as
; '
beings '.
i.
84. 15;
;
1.
147;
2.
265
cf.
N.
4. 25.
is
called one
who
has
26
NIRRT1H
[2.
We
desire to
many-horned rays. There, indeed, shines forth brightly that highest ^step of the wide-striding Visnu. 1 We long to go to those regions of you two, where are rays [many2 The word bhuri is a synonym horned], having a large number of horns.
of
'
'
many
(so called)
because
it
produces much.
&rhga (horn)
is
derived
&ri (to rest, on), or from ? (to slay), or from sam (to or (it is so called because) it grows up to protect, or it comes out
i.
There shines forth Brightly the the loftiest step, of the wide-striding, i. e. of the greatPddah (foot) is derived from (the root) pud (to go) when it
e.
;
placed down., (the same word in the neuter gender) means a footstep. The word (also signifies) a quarter of division from the analogy of a quadruped and other quarters from the analogy of the pdda of division.
;
In like manner, doubts are entertained with regard to other nouns as well (the rule is that) tlie^ aliould be explained according to their meaning if their meanings are uniform, their etymologies are uniform if their
; :
;
meanings are multiform, their etymologies are multiform." With these words, the twenty-one synonyms of earth are dealt with. With reference the other to them, nirrtik (earth) is (so called) from giving enjoyment word (nirrtih), which signifies calamity, is derived from (the root) r (to the latter is confused with the former their difference (should be befall)
; ; ;
noted).
is
addressed to her.
section.)
He,
it.
who made
it,
did not
know
of
it
it
womb
of the mother,
'
it
the verbs
'
to
make and
'
'
to scatter
'
phenomenon
middle one,
of rain.
He
it
:
did not
know
by
of
e.
who saw
concealed
knew
;
:
of
it.
womb
mother (matd) means atmosphere in it, the beings are measured out (nir </ma). Womb means atmosphere this is a vast
of the mother
1
i.
164. 6;
cf.
words
i.
of the
164. 32
AV.
9. 10. 10.
In criticism of this rule, it may be remarked that words of different origin often come to acquire the same meaning, and
2.
IQ]
27
region encompassed by air. This other (meaning, i. e.) a woman's womb, is derived from the same root also it is surrounded. 1 Multiplying greatly,
fie
reaches earth through the phenomenon of rain. 2 3 Sakapuni made the determination that he would
'
know
all
the deities.
4 deity having the two characteristics appeared before him. He did not know her; he said to her, I would like to know thee '. She referred hin
words that
it
was addressed
to her.
Here he
i.e.
makes a
noise, or (utters
is the almosphefic speech. mortal with her (thundiww^g) actions, 8 deeds, and, becoming lightning, conThe word vavrih is a synonym of form because it covers ceals her form. 9 (Vvr, to cover). Having overspread the earth with rain, it draws it back
:
a lowing sound) like niayu, i.e. the sun. c This 7 Resting on a spluttering cloud, she frightens the
again.
section.)
is
1
The following fifteen (words) are synonyms of gold. 10 From what (root) 11 hiranyam derived ? It is circulated (hriyate) in a stretched form, or it
it
is
surrounded by
5 *
i.
164, 29
AV.
9, 10, 7.
The sun
first
is
Two different
;
interpretations of the
word
nirrtih, (1) as
beings (-/wa). Durga thinks hemistich describes the internal thunder of a cloud which is yet unmanifested. 7 Cloud is called spluttering, because it
all
measurer of
that the
splutters water.
* '
tion exist with regard to other Vedic passages as well. He cites dadhi-kravno akarisam as to
Dhvamsani is translated as Wwskt by Both. ' Durga thinks this refers to the manifested
:
be recited at the time of eating curds according to AP. vi. 13 ; the same is also chanted by
in a horse-sacrifice, in the vicinity of the horse, when the queen has risen. He thinks this difference of application of the same stanza is to be based on different inter-
women,
thunder, which produces a most dreadful ; everybody is frightened and seeks shelter Both translates cittibhih by 'mil
sound
Zischcn
'
'.
According to Durga, having manifested herself as lightning and producing rain, she
disappears.
10 According to Durga, synonyms of gold follow those of the earth, because gold, being found in earth, is intimately associated with it " * e In the form of ornaments, being
-
pretations of the stanza, and points out the importance of etymology for the correct
understanding of the Vedic texts and hence for their correct application at sacrifices.
8
aka-puni
is
explained by Durga as a
gatherer of herbs.
4 i. e. Male and female, or the atmospheric or the celestial characteristics. Durga.
28
is
[2.
it is
10
the
it is
may be
yearn
after.
The following
(root) is
;
sixteen (words) are synonyms of atmosphere. From what anfariksam derived ? It is intermediate (a-ntara, i.e. between heaven
;
and earth) it is the end of the earth or it lies between these two (i.e. heaven and earth), or it is imperishable in the bodies. With reference to this, the word sumudra (atmosphere) is confused with samudra (which means terrestrial ocean).
From what
(root) is
samudra derived
From
it
waters flow
up (sam + ud + Vdru),
it
beings take delight in it, or it is a great reservoir of water, or it moistens thoroughly (samVud). Their difference (should be noted). With rfifcrunci 3 to this, they relate (the following) legend: Devapl and 6antanu, sons ot Rstisena, were two brothers, who belonged to the clan of the Kurus. Sautanu, the younger brother, caused himself to be installed as king. Do vapi retired From that time the god did not rain for twelve to practise austerities.
The Brahmanas
of)
unrighteousness.
to be installed as king, having put thy elder brother aside, therefore the god does not rain in thy kingdom/ Then he, i.e. Santanu. sought to invest
Devapi with sovereignty. To him said Devapi, Let me be thy priest and 4 Here is his hymn expressing a desire for rain. 5 The sacrifice for thee '.
'
following
is
The
knew
(how to obtain) the goodwill of the gods. flow from the upper to the lower ocean by
He
means of rain. 6 Arstisenah means the son of Rstisena (i. e. one whose army is well supplied with spears), or of Isita-sena (i. e. one whose army is mobilized). Army is
(so called because) it
1
i.e.
see Muir,
op. tit.
i,
was gold currency in Yaska's time. 2 Even a mouse ', says Durga,
'
enjoys
itself,
if it
possesses gold,
' !
human
3
being
story
not divided into water-tight compartments by a rigid barrier of mutual exclusiyeness. Here we find a Ksatriya, acting as a priest,
The
;
is
;
155-7
viii.
1-7
p.
292
cf.
Sieg,
is
6
Cf.
Muir,
op.
tit.
vol.
i,
The story
x. 98. 5.
2.13]
(son) either he very much protects by offering (sacrificial cakes, &c.) or put being (the name of) a hell, he (the son) saves one from that. 1 The 2 seer is (so called) from his having seer, acting as the performing priest.
Putra
'He saw the hymns,' says Aupamanyava. It is known: because the self-born Brahma manifested himself to them while practising austerities, they became seers that is the characteristic of the seers." Devapi, one who knew, i.e. was aware of (how to obtain) the goodwill of the gods, i.e. the blessed will of the gods, by songs, praise, and gifts to the gods. From the upper to the lower ocean upper, raised much higher lower, moving below Adhah (below), i.e. it does not run with this word its up(the ground). ward motion is denied. The stanza following this explains this much more.
vision.
; :
When Devapi, domestic chaplain to 6antanu, and selected to be the performing priest, imploring kindled fire, the generous Brhaspati granted him 4 speech, which was heard by the gods, and which was the winner of rain. &an-tanu means, peace to thee, O body, or peace to him in his body. Domestic chaplain is (so called' because) they place him in front. 5 Selected to be the performing priest, (he) imploring kindled fire. Which was heard by the gods, i.e. which the gods hear. [Which was the winner of rain], Rardna (generous) is a reduplicated form of rd i.e. requesting rain. (to give). Brhaspati was Brahma he granted him speech. Brhat has been
;
fully explained
(i.
7; cp. x. \1).
The following six (words) are common (synonyms) of sky and sun. Those which primarily belong to the sun will be explained by us later on. c From what (root) is dditya derived ? He takes the fluids, he takes (i. e. 7 eclipses) the light of the luminaries, or he blazes with lustre, or he is the son of Aditi this last (epithet) however is rarely applied to him in the text of the Rgveda, and he has only one hymn addressed 8 (under this epithet). The sun, son of Aditi, 9 [i.e. the son of Aditi]. In like manner, there
;
Cf.
Cf.
Manu, ix. 138 Visnu, xv. 44. the Ramayana, i. 8. 8-7, quoted by
;
TA. i. U. 1 Brh. U. iii. 9. 5 ; all the passages bearing on the etymology are cited by Muir,
;
Muir,
8
op.
tit.
TA.
ii.
see
Vol.
4
x. 98. 7.
Aufrecht proposes the variant a-suMano hymn addressed to it, but one stanza only. See Muir, loc. dt. The
bhak, as it has
6 Cf.
6
6.
author, however, means to say that although hymns are addressed, oblations are not offered
The word
dditya is derived
6. 3.
under
9
this epithet
:
cf.
Durga's remarks.
29.
x. 88. 11
cf.
N.
7.
30
[2.
13
in the
Varuna
1 Adityas, lords of the act of bestowing. Lords of gift. Also of Mitra alone May that mortal, O Mitra, be rich in food, who, O Aditya. abides by 2 thy ordinance.
:
This too
Now
because
let
is
synonym
This other meaning of vrata (i.e. a vow) because it chooses. Food is called vrata
derived from
also,
because
it
section.)
Svar means the sun it is very distant, it has well dispersed (the darkness), has well penetrated the fluids, it has well penetrated the light of the luminaries, or it is pierced through with light. Dyauh (sky) is explained by It is thoroughly pervaded by the bright the same. Pr&ni means the sun. It closely unites the fluids, it closely unites colour/ say the etymologists.
it
'
it is closely united with light. sky is called because) it is closely united with luminaries and the virtuous. (so Naka means the sun, [the bearer of fluids], bearer of lights, leader of lumi-
Now
naries.
Now
the sky
the word
(i.
ham
is
site of its
negative form
e.
ndkam).
There is no misery for the man who has departed to the other world. 5 There is no wretchedness for the man who has departed to the other world it is the virtuous only who go there. Gauh means the sun it causes
; :
the fluids to move, it moves in the sky ( </gam). Now the sky is .(called gauh) because it is gone very far from the earth, or because the luminaries
move in it. Vistap means the sun it has pervaded the fluids, it has pervaded the light of the luminaries, or it is pervaded with light. Now the sky is (called vistap) because it is pervaded by the luminaries and the virtu:
ous.
luminaries.
it is
Nabhas means the sun: [bearer of fluids], bearer of lights, leader of Or else it may be the word bhanas itself, in reversed order not that it does not shine. The sky is explained by the same.
:
section.)
The following
1 i.
synonyms
<
of ray.
Ray
is (so called)
136. 3
ii.
41.
SV.
2.
262.
2
?
iii.
i.
59. 2.
;
24. 15
VS.
12. 12.
Roth, Erlduterungm, p. 21. See Roth, op. ett. p. 21 the quotation untraced.
;
Cf.
is
2.
17]
VRTRA
Of these the
first five
31
are
common (synonyms)
From what of quarter. dtt (to point out), root) (root) or they are (so called) from being within easy reach, or from pervading. With reference to these, the word Icdsthd is a synonym of many objects.
The following eight (words) are synonyms
disah derived?
l
It is derived
from (the
Kastha means quarters they are situated having gone across. Kdstfta means intermediate quarters they are situated having crossed each other. The sun is called kasthd also it is situated having gone across. Destination is
: :
:
having gone
across.
i.e.
kasthd also
stationary waters.
body was in the midst of waters which neither stay nor Waters march against the secret (outlet) of Vrtra in deep darkness 2 lay he whose enemy is Indra. The deposited body, i. e. the cloud, was in the midst of waters which neither stay nor rest, i. e. waters which are non-stationary. 3 &arira (body) Waters is derived from (the root) sr (to kill), or from sam (to destroy). march against, i. e. know, [the secret] outlet 4 of Vrtra. Dlrgha (long) is derived from drdgh (to lengthen). Tamas (darkness) is derived from tew A-sayad is formed from (the root) a-si (to lie). Whost (to spread). is Indra, i. e. Indra is his slayer, or destroyer, therefore he (is enemy 'It is a cloud/ )3ut who is Vrtra? called) having Indra as his enemy.
Thfe deposited
rest
['
It is
is
a demon, son of Tvasta/ say the legendarians.] produced by the commingling of water (vapours)
With reference
to
this,
there are
figurative
Indeed, the descriptions of Vedic stanzas and Brahmanas (depict him), ro doubt, as a serpent. 5 By expanding his body, he blocked the channels (of the rivers). When was killed, waters flowed forth. The following is the stanza which he
explains this.
Having the demon as their master, and the cloud as their guardian, the obstructed waters stood (behind) as kine (held back) by a merchant.
1
Of.
Roth,
toe. cit.
2 i.
32. 10.
4 Durga explains ninycan as the outlet in the cloud through which the waters flow down.
3 According to Dnrga, these waters are in the interior of the cloud, so as long as the
Both
'
von Vrtra
being
noticed by
moving
cloud,
and
finally rest in
Cf.
Muir,
op.
cit.
32
VRTRA
slew Vrtra, and reopened
1
[2.
17
He
that
outlet
2
of
closed.
Having the demon as their master, as their overlord. Ddsa (slave) derived from (the root) das (to exhaust): he causes the works to be exhausted. Having the cloud as their guardian, i. e. guarded by the cloud, they stood (behind). The cloud (ahi) is (so called) on account of its
is
This other (meaning of) ahi, motion: 3 it moves in the atmosphere. i.e. a serpent, is derived from the same root also, or from dVhan (to
it attacks. attack) with its preposition shortened as cows by a merchant. Pani means a merchant
:
a merchant
closed,
is
(so
4
called)
from trading
Span).
trader
is
he cleanses
JSi^am,
The
outlet of waters
the opening through which anything is conveyed, is derived from (the He slew Vrtra and reopened that outlet. Vrtra root) bhr (to convey). derived from (the root) vr (to cover), or from vrt (to roll) or from vrdh is
(to grow).
5 of Vrtra.
It is
It is
of Vrtra. Vrtra.
It
known: because he covered, that is the characteristic known: because he rolled, that is the characteristic is. known: because he grew, that is the characteristic of
(Here ends
tfte
seventeenth section.)
The following twenty-three (words) are synonyms of night. From what (root) is ratrih (night) derived ? It exhilarates the nocturnal creatures and causes the others to cease work, and makes them strong, or it
be derived from (the root) rd meaning to give: the dew is given away during this (period). The following sixteen (words) are synonyms of dawn. From what
may
(root) is
(It is so called)
because
it
shines (Vvas). 1
It is the time subsequent to night. The following stanza is addressed to her, (Here ends the eighteenth section.)
This light, the best of all lights, has come, and has generated a variegated and extensive illumination. Just as being born it gives birth 8 to the sun, so the night has left its seat for the dawn.
1
i.
82. 11.
Durga explains the compound as a tatpurusa, but the accent shows that it is a possessive compound. His explanation is
:
ram,
5
nirgcKnadva-
TS.
4. 12.
i.
e.
of the atmosphere.
6
Durga.
Lords of servants, i. e. a servant, exhausted by the performance of various works entrusted to him, drinks, water, and becomes fresh
again.
Cf.
in setting the waters in motion, Durga derives Utah from ucch,' to disperse': Cf. Brh. D. iii. 9. it disperses darkness.
''
Brh. D.
v. 166.
i.
113. 1
SV.
2.
1099.
2. acL
1
SYNONYMS OF DAY
33
This light, the best of all lights, has approached. It has generated a variegated, .well-known, and very extensive illumination. Just as^ being born it gives birth to the sun, i.e. the night 2 to the sun, so the Hght has left its seat, i. e. place for the dawn. A woman's womb is (so called 3 The following, another stanza, is because) the foetus is joined with it.
addressed to her.
come
the
Having a common relation, immortal, each other, the two bright ones wander about fashioning the succeeding
Having a resplendent calf, i. e. the sun. The word riwat is a synonym it is derived from (the root) rue, meaning to shine. The sun called her calf on account of companionship, or of drawing up the
;
of colour
is
8
juices.
is
Resplendent, the white one has come. derived from (the root) twit (to be bright).
places for her: the one of black colour, i.e. is derived from (the root) krs (to drag away):
6 having a common relation, having (the seer) praises them together a common tie 7 immortal, having the characteristic of immortality suc: ;
Now
ceeding each other [coming after one another], i. e. with reference to each 8 ones wander about, they themselves are bright, other; the two bright on account of shining. Or else they wander about with heaven, (so called) i. e. they wander about along heaven. Fashioning [creating], making each
other's inner self.
is
The following twelve (words) are synonyms of day. From what (root) ahah (day) derived ? (It is so called because) people accomplish works during (this period). The following is its incidental occurrence in a stanza
addressed to VaisVanara.
is
is
too hot,
the
moon
is
dawn
neither
other
the best of
all
calf: this is companionship. As the drinks milk from the udder of the cow, so the sun draws up the dew, which is pur-
by her
calf
The
read
text seems to be corrupt it should dawn ' instead of night ; the present
:
hence the
'
'
The
first
There
8 4
i.
is
of contrast, i.e. the one is white, the other black, one comes, the other leaves ; the second
Cf. 2. 8.
118. 2
SV.
2.
1100.
hemistich, the points of resemblance. 7 The sun is the common tie. Durga.
8
8 The dawn is represented as being followed by the sun. She is compared to a cow followed
The night
is
on account
34
SYNONYMS OF CLOUD
[2.
21
The black day and the white day, the two regions roll on with As soon as born, VaisVanara Agni, (activities) worthy of knowledge.
like -a king, has
2
light.
e.
night.
on with
activities
be known.
As soon
as
The white day, i. e. bright day. The two worthy of knowledge, i.e. which should born, VaisVanara Agni has dispelled darkness
is
the king of
all
luminaries.
The following thirty (words) are synonyms of cloud. From what (root) is megha (cloud) derived ? (It is so called) because it sheds water (*/mih). They are common with the synonyms of mountain up to the two words upara and upala, which mean cloud: clouds cease to move in it, or the waters are made inactive. 3 The following stanza is addressed
to them.
section.)
first;
from their
division,
;
in succession
warm
the earth
the two carry the fertilizing moisture. 4 In the creation of gods they, i.e. groups of atmospheric gods, stood 5 G First is a synonym of chief first. it is foremost. [Krntatram means
' ' :
atmosphere,
the earth,
heat, cold,
i.
i.
e.
pieces.]
By
cutting clouds
is
produced.
in succession
warm
cloud, wind,
rain.
and
and sun cause the herbs to become ripe with Working in succession, i.e. with their respective
:
This other (meaning functions, they sow the worlds one after, another. i. e. a bank of a river, is derived from the same it of) anupa, (root) also is sown with water. Or else it may (really) be anvdp, just like prdc
;
from that form (anvdp) anupa may be derived as prdclna (from prdc). The two carry the fertilizing moisture, i.e. wind and sun (carry) the water (vapours). Brbukam (moisture) is a synonym of water it is derived
;
vi. 9. 1
AB.
v. 15. 5.
Durga paraphrases rajasl by ranjakt, i.e. dyers and remarks that the day colours the
;
for
universe
night with darkness. 8 The word upara (cloud) is derived from upa ^ram (to cease to move). Yaska's explanalight,
world with
seed
'
or
seedland
7
see op. ciV., p. 22. According to Durga, the wcrd upara here
; <
'
move ',
is
obscure,
and
4
is
denotes water. Originally it means cloud ', then the water of the cloud ', and lastly
x. 27. 23.
water in general
'.
He
cites
an analogous
' :
According to Durga, this refers to the creation of clouds, i.e. Prajapati, while creating gods, created clouds first on account
meaning
crying
mounds
2.2 4 ]
35
from (the root) bru, meaning to make a sound, or from bhramv (to fall down). Purlsam (fertilizing) is derived from (the root) pf (to fill), or from
the causal of pf.
section.)
The following
synonyms
of speech.
From what
With
reference to these,
from (the root) vac (to speak). the word Sarasvat^ is used both in the sense
It is derived
1
and of 'a deity' in Vedic passages; we shall explain the (Vedic passages) where it is used in the sense of a deity later, and just now those where it is used in the sense of a river.
of 'a river'
Like one who digs the lotus-stem, she has shattered the peaks of mounmight and strong waves. Let us worship Sarasvat!, who sweeps what is far and what is near alike, with well-composed hymns, for our protection. 2 She (has shattered) with her might, i. e. with crushing powers. The word msma is a synonym of strength, (so called) because it crushes (everytains with her
or grow.
(lotus-stem) is derived from (the root) bis, meaning to split, Peak is (so called because) it is very much raised up, or it is very With mighty waves. Who sweeps what is far and what is near lofty. i. e. who alike, destroys what is on the other, as well as what is on this, bank. Pdrctm means something afar avdram, something near at hand. Let us
thing).
;
Bisam
attend upon the river Sarasvat! with well-composed sublime songs of praise,
and acts (of worship), for our protection/' The following hundred and one (words) are synonyms of water. From what (root) is uda.kam (water) derived? (It is so called) because it
moistens
(
Vud).
thirty -seven (words) are
?
The following
synonyms
of river.
From what
they are roaring. Their character is mostly secondary, and very rarely primary. With reference to this, they relate 4 The seer Visvamitra was the domestic priest of (the following) legend. the son of Pijavana. Sudas, All, moving Vi&vA-mitra, friend of all.
i.e.
1
Cf.
vi.
Brh.D.
ii.
135.
ii.
earth.
2
3
61.2; TB.
also
8. 2. 8.
Durga
interprets
the
;
stanza
as
< The story is found in AB. viii. 18-18, Visnu Purana, &c. See Muir, op. cit., vol i,
addressed to SarasvatI, the deity Sarasvatl is the atmospheric speech, the peaks of moun tains are the tops of clouds shattered by
pp. 387-64
cf.
Brh.D.
iv.
her strong waves, i.e. mighty thunders. She sweeps what is far and near, i.e. heaven and
pp. 154-5 ; Sayana gives an amplified version in his commentary on iii. 33. 1.
ii,
86
together.
[2.
24
Again
enviable, or
whose gait
is
inimitable. 1
Having gathered his wealth, the priest came to the confluence of the Sutlej and the Bias. Others 2 followed him. He, i. e. VisVamitra, implored the rivers to become fordable. (He addressed them) in the dual as well as in the plural number. With reference to this we shall explain (the stanza in which he addresses them) in the dual number later, and just now (the stanza in which he addresses them) in the plural number.
(Here ends the twenty-fourth section.)
I,
Stop your courses for a moment, ye great floods, at my friendly bidding. the son of Kus*ika, and desirous of protection, invoke the river with
a sublime hymn. 3 Stop from flowing at my friendly bidding, I who prepare soma (for you). Great flood, rich in water. The word rtam is a synonym of water, (so For a moment (stop) your courses, 4 called because) it pervades everything. your journeys, or your protections. A moment, a recurring (unit of) time.
Muhuh (again) as if the is derived from (the root) r, meaning to "go. abhitime was indolent (mulhah) as long as a moment. Abhl-ksnam ksanam (a moment). Ksana (an instant) is derived from (the root) ksan (to
Rtu
injure)
meaning to
the injured time/ Kalah (time) is derived from (the root) kal, I call upon the river with a great, mighty, sublime, profound panegyric, full of wisdom, for protection. Son of Kus"ika. KuSika
:
it is
go.
was
kryx,
(the
name
of)
a king.
is
meaning to cry, or krams, meaning to cause to shine expounder of meaning. The rivers answered (as follows),
(Here ends the twenty-fifth
section.)
.Indra, the wield er of the thunderbolt, dug our (channels) he smote down Vrtra, the enclosure of rivers. Savitr, the god of beautiful hands, led us
;
flow expanded. 7 Indra, the wielder of the thunderbolt, dug our (channels) the verb rad means to dig. He smote down Vrtra, the enclosure of rivers, has been explained. Savitr, the god of beautiful hands, i. e. of auspicious hands, led
(hither), at his stimulation
;
we
us (hither).
1
Pdnih (hand)
it
is
According to Durga,
means a person
who walks
* i.e. 8
4
iii.
e.
s
and takes avanaih to mean 'prayers*, stop (your course) at our prayers, Durga remarks that an instant is called
it is
Durga.
udakaifyy.'
so short.
Roth,
83. 6.
op.
cit.,
p. 23.
Durga paraphases
by
with
7 iii.
2.
*81
SYNONYMS OF HORSE
57
worship: they worship gods, having folded their hands. At his stimula1 tion, we flow expanded. Urvyah (expanded) is derived from (the root) urnu (to cover). 'It is derived from (the root vj' (to cover),' says
Aurnavabha.
Having
thy words, O bard thou earnest from afar with this bend myself down for thee, as a nursing mother (for her son), as a maiden to embrace her lover; 2 We listen to thy words, O bard Go afar with this chariot. We bend down for thy sake, as a nursing mother for her son, or as a maiden bends herself to embrace her lover.
We
shall listen to
I
chariot.
:i
horse. Of these, the (always used) in the plural number. From what (root) is affvak derived ? (It is so called because) it trots on the road, or it eats too much. With reference to these, the word dadhikra (horse) is (so called
last eight are
it runs while bearing a rider on its back, or it neighs while bearing a rider on its back, or it looks beautiful while bearing a rider on its back. There are Vedic passages where the word is used (both in the sense We shall explain those (passages where the of) a horse and of a deity.
because)
word
is
is
later,
and
section.)
That courser hastens with speed, although it is bound by neck, flank, and mouth. Putting forth its (best) power, dadhikra sprang along the bends of
roads. 4
That courser, i.e. swift runner, 5 trots on the road with speed, i.e. quickly, although it is bound by the neck. Grwa (neck) is derived from (the root) gf Bound by (to swallow), or from gf (to call out), or from grah (to seize). flank and mouth has been explained. Putting forth its (best) power, i.e. action or intelligence. Anusa iritavltvat is a word (derived) from the simple Bends of roads, curves of roads. original form of (the root) tau (to spread).
r
i.
e.
He
is
our lord
he alone
lias
the right
Durga.
iii.
33. 10.
(perfect)
by
yiihi
hast come, from a long distance, and hence deservest some compassion, and so on. Durga follows Yaska ; cf. Roth, op. cit., p. 23. * iv. 40. 4; the stanza is translated by
Profe-sor
p. 439.
'
Macdonell, J.R.A.S.,
i.
vol.
xxv,
e.
it
who
look at him.
Durga,
38
SYNONYMS OF FLAME
[2.
38
Panthdh
(path) is derived from (the root) pat (to fall), or from pad (to go), or from panth (to move). Ankah (curve) is derived from (the root) anc (to bend). Apaniphanat is a reduplicated form (intensive) of (the root) phan
(to
bound).
following (words)
CHAPTEK
THE
(root) is
"?
III
1 From what following twenty-six (words) are synonyms of action. because it is done ( Vkr). karma (action) derived (It is so called)
The following
(root)
is
synonyms
(It is
fall
3
farther, or
With
reference
to this,
shall quote (the following) two stanzas, in order to the offspring belongs to the begetter only. 4
we
show that
The treasure
of the stranger
is
indeed to be avoided
is
may we be masters
no son
;
of eternal wealth.
;
he
is
so for
approached.
it is left
by
is indeed to be avoided, i.e. it is not to be Stranger, one who is distant. Eekna is a synonym of wealth the deceased ( Vric). May we be masters of eternal wealth,
:
The word
1
sesas is
(The child) begotten by another is no son. a synonym of offspring: this is what remains of the
xviii.
9-14
Ap. Dh.
ii.
13.
6-7
Vasistha,
follow those of flame, because it is in the flame of the burning fire that actions like the
Synonyms of offspring follow those of action, because procreation is the most important of all actions. Durga.
Manu, ix. 138 Visnu, xv. 44. Manu, ix. 81-3 the opposite view is expressed in Manu. ix. 43. 49-51. 54 Ga. Dh.
Cf.
;
grant
killed.
him a son, as all his sons had been The former asked him to get a son
;
Cf.
by adoption or purchase, &c. whereupon he denounced all but the legitimate son.
3. 4]
INHERITANCE
That
is
39
deceased.
paths.
Do
this explains
much
more.
section.)
The stranger, however delightful, should not be adopted, begotten in another's womb ; he should not be regarded (as one's own) even in thought.
Let the new (hero), impetuous his own abode he certainly goes back. and irresistible, come to us. 1 The stranger should never be adopted, although he may be the most 2 womb should not be delightful man. The child begotten in another's
To
Now he goes back to the regarded as this is my son even in thought. same abode from whence he came. Olcah (abode) is used as a synonym of Let the newly-born (hero), impetuous, i.e. swift and overdwelling--place. his rivals, come to us he alone is (the real) son. powering;
'
',
a daughter's a son's
from
the daughter, the wise man, honouring the process of the sacred rite. When a father arranges a husband for his daughter, he bears himself with a tran5 quil mind.
right to be appointed as a son, with to (the discharge of) the duties of offspring. regard daughter is (so called because) it is difficult (to arrange) for her welfare, or she fares well
at a distance
milk).
He
is
derived from (the root) duh 7 (to i.e. the son of the daughter is the
8 The wise man, honouring the process of the procreative sacrifice, grandson. i.e. (of the diffusion) of the seminal fluid, which is produced from each and every limb, which is engendered from the heart, and which is inserted in the
1 2
vii. 4. 8.
two interpretations, (1) I.e. a child begotten on one's own wife from the seed of another man (2) a child begotten on a woman other than one's own wife. An illegitimate son is already denounced in the
Durga
offers
line, so
Both the son and the daughter continue the both are offspring, and should have
equal rights to inheritance. Durga. 4 The translation of the 1st and 3rd pdda
is
approximate only,
5 6
iii.
81. 1
AB.
vi. 18. 2.
preceding stanza, quoted in section 2 I think, therefore, that the adopted child is the object of denunciation in this stanza, hence Durga's
;
She
is difficult
may
be given
away
which spreads
7 She is always milking wealth, &c., in the form of presents from her father, and she is always demanding something or other. Durga. 8 Cf. Manu, ir. 188, 186, 189.
40
INHERITANCE
(i.e.
[3.
1 The selfsame right to inheritance without any distinction (whatsoever). view is expressed in the following stanza and sloka. Thou art produced from each and every limb ; thou art engendered from
the heart
itself.
named
a hundred autumns. 2
self that
In the beginning of the creation, Manu, the self-existent, declared himaccording to law the right of inheritance belongs to both children son and the daughter) without any distinction (whatsoever). 3 (the
1
It is
known
there:
has the right to inheritance, but not the woman. And also therefore they abandon a woman as soon as she is born, but not the man. 4 Women are given away, sold, and abandoned, but not the man. ' The man
fore the
man
'
According to
[Women,
all
move
like veins.]
They stand
women who have no brother. 6 women who have no brother, and whose path
obstructed with regard to procreation and the offering of the sacrificial cake. With these words the simile implies the prohibition of marrying a brotherless
maiden. 7
this explains it
much more.
section.)
Like a brotherless maiden who goes back to men, like one who ascends the pillar of the assembly-room for the acquisition of wealth, like a welldressed wife longing for her husband, dawn like displays her
beauty
who goes towards men, i. e. parental anrender) the duties of offspring and to offer the funeral Like one who ascends the pillar of the cake, but not to her husband.
(to
1
identical garblta-
dVlna ceremony is performed, and the same Vedic texts are recited, both for a son and a daughter. The process of birth is the same in both cases, so there is no difference between
B The passage within square brackets is omitted by the MSS. of the shorter recension and Durga. As Yaska himself does not explain the first hemistich, it is clear that he
them. 8 SB.
i. 6.
xiv. 9. 4.
Brh.U.
vi. 4.
SV.B.
quoted the second hemistich only. Hence, according to the evidence of Yaska himself, the shorter recension has a better claim to
represent the archetype.
6
7 8
Baudhayana, ii. 2. 14. 8 The gloka is not found in the extant code of Manu. A similar view is expressed Manu,
;
:
17
AV.
Cf.
i.
1. 17. 1.
iii.
Manu,
11
Yajfia,
i.
53.
124. 7.
MS.
iv. 6.
4; iv.
7.
9;
cf.
8.2;
vi. 5.
10.3.
3.6]
BROTHERLESS MAIDEN
41
l in order to obtain wealth, i. e. a woman from the south. assembly-room Garta signifies the pillar of the assembly-room it is derived from (the transactions made under it are true. There she root) gf (to invoke) who has neither son nor husband ascends. There they strike her with
;
:
dies.
She obtains wealth. The cemetery heap is called garta also, being derived from (the root) gur (to raise): it is raised up. cemetery is &arlra is tranquil, or the body becomes tranquil. (a place where) repose is derived from (the root) &r (to burn), or from &am (to destroy). (body)
&ma-6ru
(smani).
(beard)
is hair, (so
</sri)
on the body
;
Loma
(hair) is derived
One
(the root) lu (to cut), or from ll should not expose the lower part of the sacrificial post
from
the negligent sacrificer who exposes the lower part of the sacrificial 2 This too is a Vedic quotation. post shall soon rest in the cemetery.
Chariot
praise
:
is
it is
from (the
root) gf,
meaning
to
Mitra and Varuna. 3 Like a well-dressed wife, eager for the husband at the proper seasons, dawn displays her beauty as a smiling One should not marry a damsel her teeth. There are four similes. brotherless maiden, for his (the husband's) son belongs to him (to the father 4 From this, the prohibition of marrying a brotherless maiden 5 of the girl).
Ascend the
is
This too
a Vedic quotation.
When father's right to appoint his daughter as a son are evident. a father selects a husband for his unmarried daughter, he unites himself with a tranquil mind. 6 Now (some lawgivers) cite the following stanza
and the
(in
support) of their denial of a daughter's right to inheritance. Some 7 are of opinion that the major share belongs to the (appointed) daughter.
section.)
The
He made
her
the place of depositing the seed of her husband. If the mothers have engendered offspring, one is the performer, and the other is the director,
of good deeds. 8
Na jdmaye
from (the
root)
means not
i. e.
Jamih
(sister)
is
(so
called
on
her, or the
jam, meaning to go
1 Durga remarks that the custom of the people of the south is that a woman who has lost her son and husband approaches the dice-board, and the gamblers make a collection
i.
58.
i.e.
Heisfreefromthetormentinganxiety
Durga.
of childlessness.
Cf.
for her.
'
Manu,
8i. 2.
ix. 184.
The quotation
is
untraced.
'
v. 62. 8.
'
iii.
42
family). The made her the
FIVE TRIBES
legitimate, i.e. one's own son, left, i.e. gave, wealth. place of depositing the seed of her husband, i.e. the
[3.6
He man
who accepts her hand. If the mothers have engendered vahni, i. e. a son, and avahnjf, i.e. a daughter, one of them, i.e. the son and the heir, becomes the procreator of children, and the other, i. e. the daughter, is brought up and given away (in marriage) to another person.
(Here ends the sixth section.)
of
man.
From what
(They are so called because) they (root) is manuoydh their works after having thought about them ( Vmari) or because connect they were created by a wise creator. Again, the verb manasyati is used
in the sense of being wise. Or they are the offspring of Manu, or of Manus. With reference to this, there are Vedic passages (in wliict) the
word
'
five-tribes
is
used.
section.)
To-day, then,
shall
five-tribes,
let
me
first
think out the speech with which we, the gods, Ye partakers of sacrificial food, ye holy
1
my
sacrifice.
To-day, then, I will think out the best speech with which
we gods may
Demons
delight in evil places, or throw). Or else the word asuh is a synonym of breath; inhaled, it rests he created in the body, i. e. endowed with it (asu-rah). It is known from good (su), that is the characteristic of gods he created gods (surdn)
:
(a-su-rah) are (so called because) they they are expelled from places (Vas, to
demons. 2
sacrificial
is
food and holy, i. e. eaters of the sacred food and a synonym of food, (so called) because it gives
easy to divide when cooked. Ye five-tribes, enjoy my According to some, (the five-tribes) are the gandharvas, the manes, gods, demons, and evil spirits. 'They are the four castes with nisada as the fifth/ says Aupamanyava. 3 From what (root) is nisdda
(hunter) derived?
*
Sin
(He is so called because) he lives by killing animals. embodied (ni- Vsad) in him,' say the etymologists. When with the tribe of five peoples. 4
is
i.
With the tribe consisting of five peoples. Five, united number, (remains) uninflected in the masculine, feminine, and neuter genders.
1
e.
x. 53. 4.
Cf.
p.
TB.
175
ii.
;
3. 8. 2.
i,
;
p. 177.
Cf.
Muir,
op.
tit.,
vol.
ii,
see also
viii. 63. 7
AB.
v. 6. 8.
3. 9]
FINGERS
48
(root)
The following twelve (words) are synonyms of arm. From what is bdhu (arm) derived? (It is so called because) they perform
finger.
The following twenty-two (words) are synonyms of what (root) is angulayah (fingers) derived ? (They are so
From
called because)
they go foremost, or they drip foremost, or they act foremost, [or they move foremost], or they mark, or they bend, or may be (so called) from The following stanza is addressed to them. decorating.
(Here ends the eighth section.)
Worship them who have ten protectors, ten girdling circles, ten yokestraps, ten binding thongs, ten reins ; who are immortal, who bear ten 1 car-pole*, and who when yoked are ten.
Avanayah,
means
fingers:
Girdling circles
'Yoke-straps' is explained by 'binding thong*. Reins penetrate actions. Who bear ten car-poles, and who when yoked are ten. Dhuh (pole) is derived from (the root) dhurv, meaning to hurt. This other
illumine actions.
(meaning
or
it
of)
dhuh
is
it
supports them.
The following eighteen roots have the meaning to desire The following twenty- eight (words) are synonyms of food.
(root) is
From what
created
annum
beings, or it is
It is brought near (a (food) derived? derived from (the root) ad (to eat).
'
Vnam)
The following ten roots have the meaning to eat The following twenty-eight (words) are the synonyms of power. From what (root) is balam (power) derived? Power is (so called because) it sustains it is derived from (the root) bhr (to sustain).* The following twenty-eight (words) only are the synonyms of wealth. From what (root) is dhanam (wealth) derived ? (It is so called) because it
'.
;
gives delight
Vdhi
cl. 5).
following nine (words) are synonyms of cow. following ten roots have the meaning to be angry
*
'.
synonyms of anger. hundred and* twenty roots have the meaning following following twenty-six (words) are synonyms of quick.
ksipram (quick) derived ?
'
to
go
'.
From what
(root) is
of near.
From what
(root)
x. 94. 7.
44
is
KHALA
antikam
(near) derived?
(It is so called
[3.
because)
it is
brought near
(a Vni).
The following
(root) is
synonyms
of battle.
From what
so called) from going together samgrama or from shouting together (sain Vyr), or (because) the two (sam Vgam) With reference to this, there are Vedic villages have come together.
(It is
(is
used).
section.)
Single-handed I overcome this one (opponent); irresistible I overcome two. What can even three do (against me) I In battle I thrash them
well, as if
How
dare
my
enemies,
who
are without
Indra, revile
me ? *
2 one (opponent); resisting all rivals, Single-handed I overpower this I overpower two. What can three do against me? One is the number gone a little (Vi, to go). Two is the number running farther (Vdru,
'
to
run
the
').
Three
is
the
number gone
(Veal).
'
to cross
').
Four
:j
derived from (the (eight) as (to pervade). Nine, not to be won (Vvan), or not obtained root) 4 (na + ava */dp). Ten, exhausted (das), or whose meaning is seen {Vdrs).
is
is
A&ta
ten.
A hundred, ten
times ten.
A thousand, a
powerful
Ayutam
(ten thousand), prayutam (hundred thousand), these each latter the former multiplied by ten.
niyutam Arbuda
raining
[cloud], it shines
when
the
number arbudam
',
them
well in battle.
This other derived from (the root) khal (to fall), or Mai (to kill). i. e. threshold, is derived from the same root also it (meaning of) khala,
is
me ?
'
i.
e.
'How dare my enemies, who are without who do not know that I am Indra, or who have
x. 48. 7
cf.
Brh.D.
i.
49.
Durga.
Durga thinks 'this* refers to the universe as a whole and not to any single opponent. 8 No work is done on the ninth day, and to begin anything on that day is regarded
as inauspicious.
4
Durga explains aranam as arana-tflcmi gamana-silam ambu, i. e. from the root r, to go. In Monier-Williams's dictionary the meaning
'water'
i.e.
is
Durga.
(ten) recurs in ekadafa, &c.
The word
cfovfc
3.
n]
TADIT
45
The following ten verbs have the meaning pervade. With reference i. e. aksdiia and dpaiw, are participles, and mean
'
pervading
',
obtaining respectively.
The following thirty -three roots have the meaning 'to kill*. With reference to these, the form viydtah is either the present indicative, 'he crushes or imperative, crush '.
'
',
art invoked, O shatterer. 1 O breaker in pieces. [Khanda, (fragment) is derived from (th root) kJtand (to break).] The word tadit has the joint sense of 'near' and
Thou
'
killing
',
(so called)
because
it kills.
Through
far
thee,
may we
obtain
wealth which
prevail against us into a shapeless form. 3 near, Through thee, O Lord of prayer, good promoter of prosperity, may we obtain enviable treasures from men. Chew them into shapeless form, 4 i. e. the enemies who are far from us and who are near to us, the niggards,
men
Chew
those niggards,
who
and
of form because
are not liberal, or who are stingy. T.he word apnas is a synonym it obtains (Vap) .(something to rest upon). Tadit means says oakapuni, for it smites and is seen from afar.' Or else lightning,'
who
'
'
be meant to be the synonym of near alone. 5 Though afar, thou shinest brightly as if near. Although at a distance, thou lookest bright as if near at hand.
it
may
'
'
The following eighteen (words) are synonyms of thunderbolt, From what (root) is. vajrah (thunderbolt) derived ? (It is so called) because it 6 With reference to these, the word kutsa is derived from (the separates. A seer is a composer of It is also the name of a seer. 7 krt (to cut). root)
'
it
'
to kill
'
only
viii. 17.
Durga
is
explains,
/It
separates
living
beings
from
life.
as
Durga.
7 ,Cf. Roth, op. cit., p. 30 ; Durga remarks that the word kutsa, meaning thunderbolt *,
'
him,
* ii.
4
23. 9.
and meaning
compose).
8
i.
'
a seer
',
(to
According to Durga, there are two kinds of enemies, (1) who are difficult to be destroyed, (2) who are easy to be destroyed. The former are the liberal ones; the latter, the
e.
Invigorated
by the panegyrics of
Kutsa.
Durga. Durga.
niggards.
i.
a demon, or a cloud.
94. 7.
46
SYNONYMS OF LORD
[3.
The following four roots have the meaning to be prosperous. The following four (words) are synonyms of lord. With reference to these, the word ina means either (1) one who is endowed with prosperity, or (2) who endows others with prosperity.
(Here ends the eleventh
section.)
of beautiful wings vigilantly invoke the portion of with knowledge. The lord, the guardian of the entire universe, immortality J he, the wise one, here approached me, the immature Where (birds) [of beautiful wings], i. e. rays of the sun falling in a
Where
(birds)
3 2 beautiful manner, invoke, i. e. move towards the portion of immortality, 4 The lord, the guardian of all created of water, with consciousness. i. e.
the immature beings, i. e. the sun he, the wise one, here approached me, one. Wise, having intelligence. Immature, i. e. one who is to be matured. The sun is called as of mature wisdom in the description of the Upanisad.
:
This
is
Now
with regard to the deity. about the self. Where (the birds) of beautiful wings,
i.e.
i.
e.
senses,
towards, the portion of easily going astray, vigilantly invoke, The lord, the guardian i.e. of knowledge, with consciousness. immortality, the wise one, here approached me, the imof all senses, i. e. the soul he,
;
move
mature.
Immature,
'
i.e.
one
who
is
to
be
matured.
the soul.
The
soul is of mature
wisdom
(Here ends
tlte
twelfth section.)
of much.
it is
From what
produced on
(small)
(It is
so called) because
a large
is
of small.
Hrasva
derived from (the root) hras (to become small). The following twenty- five (words) are synonyms of great. From what He repudiates others through pride/ says (root) is maftan derived ?
'
Sakapuni (mdna +. */ha). Or he is to be respected (Vmamh). With reference to these, the two words vavaksitha 5 and vivaksase are the reduplicated forms either of (the root) vac (to speak) or of vah (to carry).
1
i.
164. 21
cf.
AV.
9. 9. 22.
the sun.
4 i.
Durga.
on a bright object which is quite free from darkness, or they shine when they fall. Durga. 8 i.e. They make the water warm, or having seized fluids in the form of vapours go back to
a i. e.
They
fall
e.
They have
full
knowledge of what
Durga.
3.
14]
SYNONYMS OF BEAUTY
47
The following twenty-two (words) are synonyms of home. 1 From what (root) is grhdh (homes) derived ? (They are so called) because they seize
everything
2
(V grah).
'
The following ten roots have the meaning to attend 3 The following twenty (words) are synonyms of happiness. 4 From what (It is so called because) it is useful (root) is sukkam (happiness) derived ? for the senses (kham). Kham (sense) again is derived from (the root) khan
'.
(to dig).
is
The following sixteen (words) are synonyms of beauty. Rupa (beauty) derived from (the root) t*ue (to shine). The following ten (words) are synonyms of praiseworthy.
The following eleven (words) are synonyms of wisdom. The following six (words) are synonyms of truth. From what
(root) is
9at,ya
(truth) derived
it
spread
'.
among
the
good, or
eight words have the meaning following] roots, cayati, &c., are mixed with nouns.
The following
to see
And
the
[the
list
make
Now,
Gari^ya.
e.
all
words
(classes).
to another
When an object bears (some) resemblance otherwise dissimilar, (it is denoted by a simile), says With reference to this, their function is to compare an inferior
which
is
quality, or
object.
inferior.
8
an unknown
object,
is
Further, (there
with a higher quality, or a very well known also the comparison of) the higher with the
As two
thieves,
who
forest,
have secured
(their victim)
with ten
fingers.
Who
i.e.
who
It is
10 Who haunt the forest, give up their lives. which frequent the forest: the author compares the two arms,
who
their
'
the great alone who have homo* of own, so synonyms of home follow those
fi
eft.,
p.
81
Durga remarks
>f
::rea t.
2
Dn rga
that there are three nouns, i. e. cikyat, vicarare ?' (1 ?/7i, and wYvocarsatu^, in the list, the rest
verbs.
7
i.
house can never be made full. Durga. Synonyms of the verb to attend follow
'
'
e.
prepositions
and
those of homes, because it is in homes that Durga. people attend or are attended.
4
Synonyms
of happiness
beautiful.
come next,
be-
eluded also.
The
cf.
Roth,
op. eft.,
Durga.
*.
Highwaymen who
Durga.
rob or to die.
48
produce
fire
NIYOGA
by
(the process of) friction, with
[3.
14
two
thieves.
'
thief is (so
called because)
he does that,
i.e.
tan
Or sinful/ say the etymologists. 2 his activities are manifold, or (to spread)
:
[becomes the doer of that], which is the word may be derived from (the root)
he
is
secured (their victim) with ten fingers, have day well secured, i. e. have put (in a place of safety). Thus the higher quality intended (to be compared). (of the arms) is
as well as night.
Have
you at night, where during the day ? O AsVins, where do necessary things, where do you dwell ? Who puts you to bed you get your in a dwelling-place as a widow a husband's brother; and a bride a bride-
Where
are
groom? Where do you remain at night, and where during the day? Where do you obtain the necessities of life, and where do you dwell ? Who puts you to bed as a widow her husband's brother? From what (root) is devara
derived
?
(He
is)
Widow
is
a supporter, or from trembling, or, (so called because) she is without to Carmasiras, from running about. 6 Or else the word dhava 7 according
is
synonym
of
man
vi-dhavd
('
widow
',
is
is
separated from man (dhava). The word devara means a player ( Vdiv, to Maryah means 'a man', i.e. one who has the characteristic of play').
1
This
is
an
higher,
i.e.
the intervening explanation of ridhava this is against the method of Yaska, who places
;
ducing fire by friction, is compared with something inferior, i. e. two thieves, who rob people in a forest. The point of comparison
is,
all
place, connecting
the etymologies of one word at the same them with ' or . . . or ' ;
just as thieves secure their victim, so we tightly fasten the two sticks to produce fire.
(3) the passage is omitted by the MSS, of the shorter recension and Durga. It refers to the
Durga.
the niyoga,
to the
cf.
tarch, Lives,
Indo-European practice of Xenophon, Rep. f lac. i. 9; Plupart I, ch. iii, sec. 8 and sec. 5
;
Caesar, Commentaries, bk. iv, ch. xiv ; Deut. xxv. 5 ; St. Matthew xxii. 24 ; Manu, ix. 57-
He commits
thefts
in the village
68; Gau.
xviii.
;
during the night and robs people in the forest during the day. Durga.
4
x.'
X vii. 56. 61
Niyoga.
e
on
40. 2.
6 The passage within square brackets is evidently an interpolation, as shown by the following : (1) the four words vidhava, devara,
i>e<
.
The word
is
a t the death of her husband, a woman trembles at the dark prospect of the future, or
^th vi
s he
man/a, and yosa are explained by Yaska in the same order in which they occur in the
anybody (n
7
2,
;
Ro th
O
see
Ciy t
32.
3. 16]
SIMILES
Yosa
49
being mortal.
Krnute
Now
1 (a woman) is derived from (the root) yu (to join). a kurute, i. e. who makes you rest in the dwelling-place. The word as the particles have already been explained.
.
'
'
(denotes) a simile of action As the wind, as the forest, as the ocean stirs. 2
:
AtmcL
i.
(soul) is derived
from (the
'
e. it
may
be (called)
'
obtained
breasts,
who
root) at (to go), or ap (to obtain); the sense) that it is omnipresent. are like Agni on account of their brilliance. 5
(in
[i.
like Agni,
e.
the
brilliant
6
Maruts of resplendent
breasts.
who
are deposited, so he should not be eager for harsh speech. 7 Just as one is afraid of a gambler who holds the four [dice], 8 in the same manner one should be afraid of (using) harsh speech. One should
never be eager for (using) harsh speech. The letter a is a preposition, and has already been explained. used in the sense of a simile
:
It is also
As a consumer
Like a consumer
The sun
is
sumer
the consumer of night he is the consumer of lights also. 10 Further, there is the Vedic quotation 11 May the sister's consumer hear our call.
:
he
is
The author calls dawn his sister, from companionship, or drawing the Or else this human lover may have been meant; the enjoyment juices.
1
self
2
ye, &c., is
1. 4),
explained by
according to Durga,
:
it is
recited
child
ten months
41. 9.
e.
and the ocean move freely without any difficulty, so come forth from the womb of the mother without
old just as the wind, the forest,
Before the dice are deposited on the gambling board, or remains in suspense as to whether he will win or lose. Durga.
9
a Frag, of x. 11. 6
AV.
18. 1. 28.
2.
18
20. 47. 15
VS.
10
40; SB.
4
4. 5. 4. 11.
;
x. 97. 11
x. 78. 2.
VS.
12. 85.
and the
Durga.
stars is
50
in that case will refer to the
enjoy).
SIMILES
woman, derived from
(denoted)
3 l6
-
In mesah,
disguised as
:
&c.,
the simile
is
by the word
bhuta,
i.
e.
having
1 Being disguised as a ram, thou hast approached us. is derived from (the root) mis (to blink), just as pasuh 2 (animal) is derived from pas (to see). In Agni, &c., the simile is (denoted) by the word rupa, i. e. having the form of Golden in form and glittering like gold sat the offspring of waters
Mesah (ram)
3 golden in colour.
i.
e.
is like
And
(is
.
used to denote a
simile).
all,
Him
i.
present
e.
(sacrificers).
This,
Just as the ancient, as the former, as all, as these (sacrificers milk). 5 The word nearer than that. That, it is farther than this. amutha is explained by like that '.
it is
'
(denotes) a simile in accomplishment Like a Brahmana, like a contemptible man. 6 As a Brahmana, as a contemptible man. 7 Contemptible, one who has the nature of an ox, or that of a beast.
:
section.)
Hear Praskanva's call, O (Lord of) great ordinances, and having all created beings as thy property, like that of Priyamedha, Atri, Virupa, and
8
Angiras.
.
Priyamedhah,
heard the
kanvah*
i. e. one to whom sacrifices are dear. Just as (thou hast of these seers, so hear the call of Praskanva. Prascall) a son of Kanva, or one born of Kanva it is formed on the
;
was produced in flames, i. e. analogy of prdgram (in front). Bhrgu one who, although being roasted, was not burnt. Angiras (was born) in
1
10
viii. 2. 40.
like a contemptible
if
It
seems as
independent
of drf.
3
4
root,
to
8 a
45. 3.
Cf.
Roth,
loc. cit.
ii.
35. 10.
10
Cf.
TB.
i.
8. 2.
indrasya
tredhd atn;
v. 44, 1. Cf.
Roth,
untraced.
7 i.e.
He
studies like a
Brahmana, or croaks
dryam mryam parapatat. Bhrgus trtiyam abhavat the seminal fluid of Indra, having his characteristic power, was discharged threefold, The third (person) born was Bhrgu cf. Manu, i. 35, 59, which mention Bhrgu as sprung from fire; MBh. Adi. 2605 and Vayu Pu. i.
;
3. 1 9]
ONOMATOPOEIA
'
51
live coals.
Live coals (are so called because) they leave a mark, or they l They said, Seek the third in this very place '; therefore A-tri
i.
from being dug out from being brought up (so called) '). Bhdradvdja. ( Vkhan, Virupa, multiform. Lord of great ordinances, i. e. whose ordi( Vbhr).
e.
not three.
Vaikhdnasa
is
is (so called)
to dig
section.)
rhetoricians) describe metaphors as similes in which the object Lion ', of comparison is stated without the particles of comparison.
'
'
Now (the
',
tiger
'
;
'
dog
',
cow
'
',
(crow) is an onomatopoetic word. This onomatopoeia is found in the names of birds. Onomatopoeia does not exist,' says mostly Kdka (crow) is (so called because) it is to be driven away Aupamanyava.
(i.e.
from Vkal).
it
from hopping
(*/tr), or
because
has variegated spots of the size of a sesamum seed. A Francolin is (so called) because it is withered like a monkey, or it is swift partridge like a monkey, or it is slightly brown, or it warbles a melodious note. Dog, swift runner, or (the word svd) is derived from (the root) av, meaning Lion (simha) is (so called) from its power of to go, or svas (to breathe).
resistance, or it is derived
from (the
root)
hims
(to injure)
by
it
metathesis, or
from han
collected.
(to kill),
Tiger
is (so called)
kills having from smelling, or it kills having separated. (Here ends the eighteenth section.)
The following forty-four roots have the meaning to worship. The following twenty-four (words) are synonyms of wise. From what (He is so called because) he is endowed (root) is medhdvl (wise) derived ? with that, i. e. wisdom. Me-dhd (wisdom) is (so called because) it is stored
(
are
synonyms
of praiser.
of sacrifice.
A praiser
is
(so called)
The following
(root)
is
synonyms
From what
yajna derived
It is a
9.
of the creator, and Bhag. Pu. iii. 12. 23 speaks of him as born from the skin of the creator.
1
satisfied as yet,
Durga
and sacrificed. From the blazing fire Bhrgu was born Angiras rose from the ashes. Then the two
seminal
fluid,
;
own
seer thus produced was called Vaikhanasa. similar story is related in Brh. D. v. 97-103;
see Professor Macdonell's edition, pp. 190-1.
D2
52
etymologists.
SYNONYMS OF WELL
Or
it is
[8.19
(an act of) supplication (to gods), or it is sprinkled 'It has a large number of the skins of black
Aupamanyava. Or it is directed by the yajus formulas. The following eight (words) are synonyms of priest. From what (root)
'
sacrifice.
He
sacrifices
(He is so called because) he is the furtherer of with the stanzas of the Rgveda,' says 6akapuni.
'
Or he sacrifices at proper seasons. The following seventeen roots have the meaning to beg The following ten roots have the meaning to give The following four roots have the meaning 'to solicit'. The two verbs svapiti and sastt
'.
'.
'
to sleep
'.
The following fourteen (words) are synonyms of well. From what (root) is kupa (well) derived ? (It is so called because) drinking (water) from a well is difficult, or from (the root) kup (to be angry). The following fourteen (words) are the synonyms of thief. From what
(root) is stena (thief) derived
'
(He
is
so called because) he
is
the recep-
tacle of sin,'
The what is
synonyms
[From what
(root) is
The following
is
(
synonyms
is
From what
it
(root)
duram
(distant) derived?
it is difficult
(It
so called
because)
is
drawn out
\/dru), or
to be reached
(dur </i).
of ancient.
The following
is
synonyms
purdnam
(ancient) derived
(It is so called
because)
it
days of yore.
is
navam
Also the following six (words) are synonyms of new. From what (root) (new) derived ? (It is so called because) it is brought just now.
section.)
The following twenty-six synonyms are in pairs. The words prapitve and abhike 1 are (synonyms) of near. Praf/ttve, i.e. arrived at; ab/dke, i.e.
approached.
2 quickly to us, when the drought is arrived. the maker of room has approached. 4 These two are the Vedic quotations.
Come
Lo
:;
dalhram
is
derived
According
to Rotli
(op.
ci/.,
p.
p. 87C.
2. 1071.
a *
Of.
Roth,
;
Joe. tit.
meaning
<
advance
'
',
forward course
',
&c.
x. 133. 1
AV.
20. 05. 2
SV.
2.
1151.
3,
20]
(to destroy)
:
PAIRS
it is easily
58
destroyed.
Arbhakum,
it is
These two are the Vedic quotations. Tims and satas are (synonyms) of attained. Tiras,
(Vtr).
Satas,
it is
i.e. it
moved together
(*/sr).
undeceived ones, come round quickly across the turn. 3 Smashing like an earthen jar, he attacks the demons
4
who move
together.
Tvah and nemah are (synonyms) of half. Tvah, not fully spread (i.e. Nemah, not brought in full (i.e. half). Ardha (half) is derived (1) from (the root) hr (to take away) by metathesis, or (2) it may be derived from (the root) dhr (to hold), i.e. it is held out ( = extracted), or (3) from a most abundant division. (the root) rdh (to increase)
half).
:
One
half reviles, one half praises. 5 Half are gods, half are demons.
Rksdh and strlhih are (synonyms) of stars. Naksatra (stars) is derived from (the root) nalcs, meaning to go. There is also a Brahmana passage These are not gold (tia-ksatrdni). 1 Rkxah 8 (stars) appear to be raised up.
:
Strbhih (stars) appear to be scattered (in the sky). These stars which are placed on high."
Looking at the sky with stars, as it were. These are two Vedic quotations. Vamribhih and upajihvikdk are (synonyms) of einmet. Vamryah (emmets) are (so called) from vomiting. Svmika (ernmet) is (so called) from crawling.
Upaj ihvikdh, smellers. [Unmarried maidens (have taken) the undivided son from the emmets.]
11
10
12
When
This
is
the
emmet
eats,
when
i.
126. 7.
27. 13
;
of wealth.
cf.
The
i.
VS.
16. 26.
fc
Cf.
i.
v. 75. 7.
vii.
i.
11. 2.
104. 21
AV.
8. 4. 21.
10
iv. 7. 3.
i.e.
One half reviles, 147.2; VS. 12.42. demons; one half praises, i.e. gods.
ii.
An
Durga.
6
Roth,
9.
Ictatra is
loc. til.
cf.
Cf.MS.
According to Durga,
synonym
" "
iv. 19. 9.
viii.
;
VS.
11. 24.
54
PAIRS
r
[3.
20
ffrdaram and krdaram are (synonyms) of granary. 1 Urdaram, i.e. pierced upwards ( ud-dvrna m), or pierced for food (urje dlrnam). Fills him like a granary with barley. 2 This is a Vedic quotation. He fills him like a granary with barley. Krdaram, i.e. something into which a hole is bored (krta-daram).
f
intellects.
are (synonyms) of
staff.
Rambhah,
i.e.
people
6 (We) grasped thee as decrepit people their staff. This is a Vedic quotation. (The sense is that) we lean on thee as decrepit men on their staff. Pindfcam (bone), i.e. with this one destroys (pinasti).
Clad in skin, trident in hand, whose bow is unbent. 7 This is a Vedic quotation. Mendh and gnah are (synonyms) of women. 'Striyah' (women) is derived from (the root) styai, meaning to be bashful. Mendh (women) are (so Gnah (women) are (so called because) men honour them (mdnayanti).
called because) men go to them (gacchanti). Thou didst make even the wifeless to be possessed of a consort. 8 cut thee, the active spread thee. 9
Women
epah
faded. 11
is
derived from
Vaitasah,
it is
Loving
whom we
embrace. 12
Thrice during the day hast thou embraced me. 13 These are two Vedic quotations.
this faggot
we worship
thee,
Agni
is
MS.
i.
9.
134. 8
stri.
KS.
9. 9.
op.
2 ii. *
10
Sprfyate hi tena
"
op.
Durga.
quoted by Roth,
p. 37.
i* x.
85. 37
literal.
AV.
14. 2. 38.
The translation
According to Roth (loc. cit.} a-rabh means to catch hold, to keep hold, or to lean upon.
6
is
not
1S x.
*
95. 5.
KS.
i.
9. 7
cf.
VS.
3.
61
SB.
ii.
6. 2.
to Pururavas, to stay.
TS.
8
8. 6. 2.
iv. 4. 15.
v. 81. 2.
3.2a]
55
1 With this, to us, Agni. Here it is in the neuter gender. With this husband commingle thy body. 2 Here it is in- the masculine gender. Sisaktu and sacate are (synonyms) of service. Let him who is smart attend upon us. 3 i.e. Let him who is smart serve us. Attend upon us for thy welfare. 4
i.e.
The word
tence
bling.
:
synonym) of non-destruction,
i.e.
honoured exis-
it
exists well.
5 .At whose breath heaven and earth trembled. The world is afraid of the great ones, 6 O Agni
7
!
These are two Vedic quotations. The following twenty-four (words) are synonyms The following stanza is addressed to them.
(Here ends the twenty-first
of heaven
and
earth.
section.)
How were they born, is prior, which posterior ? All that exists, they themselves support. The two sages 8 days roll on like chariot- wheels. Of these two, which is prior, which posterior ? How were they born, 9 O sages who knows them thoroughly ? They themselves support all their
Of
these two, which
!
who knows ?
functions,
whatever they
are.
And
their
on as
if
two days, i.e. day and night, roll With these words, the seer describes the
section.)
SV.
cf.
1.
46
2.
99
vi. 66. 9.
i. 185. 1 AB. v. 18. 10 KB. 28. 8. The question is whether they were born
;
;
x. 85. 27
i.
i.
;
AV.
14. 1. 21.
9
simultaneously
another.
10
like
twins,
p. 87.
or
one after
ii.
i.
e.
Durga.
cit.,
56
PASYA
[4.
CHAPTER IV
HOMONYMS
SYNONYMS
i
have
been
explained.
Now
therefore
we
shall
take
homonyms
padikam,
3
They
'.
(such) Vedic words whose gramcall this (i.e. the list of homonyms) aika-
and
flies
men, what friend has said, Unprovoked I have killed my friend ? who from us 1 * The word marya is a synonym of man, or it may be a synonym of
boundary. [Boundary, it is settled by men.] Boundary is the (line of) division between two bounded places. Methati means to provoke. What innocent man have I ever killed ? 5 Who runs away from us because he is afraid of us ? a net Nidha, means (so called) because it is laid (on the
'
',
Pasyd means a collection of snares. Pdsah (snare) root) pas (to fasten), on account of being fastened.
(Here ends the second
section.)
is
Imploring
ful wings.
seers,
fond of
sacrifices,
Uncover the encompassed, fill our vision, release us as if we were bound by a net. 6 Vayah is the plural of vi (bird). [Of beautiful wings, i.e.] the beautiUncover our fully falling rays of the sun approached Indra imploring. 7 Caksuh (eye) is derived from (the root) khyd (to vision. encompassed
know), or caks
(to see).
it
Fill,
i.e.
enlarge or give.
Kelease us
who
are
were.
Ry
1
Lit.,
m.m/ words
single
of
meaning.
8
homonyms,
words which have many
aikapadikam is a be significant
*
as somoaktdh, &c.
Lit.,
viii. 45.
87
cf.
Roth,
op.
cit.,
p. 38.
meanings.
3
According to Durga,
Durga gives
Who
conventional term.
Or
it
may
innocent, kill
*
me
SV.
'.
and
is
homo-
x. 73.
11
1.
319.
88.
;
nyms, in which
itself,
7
8
Cf.
Roth,
op. cit., p.
words
in groups.
However,
TB. iii. 6. 11. 1. Durga quotes and explains the stanza in full.
Frag, of VS.
21. 43
4.
4]
MEHANA
:
57
The region of the ribs, i.e. a part (of the body) consisting of joints. 1 Parsuh (joint) is derived from (the.root) spry (to touch) it touches the back part. Prstkam (back) is derived from (the root) sprit (to touch) it is touched
:
from being marked, or from being bent. 2 &ronik (hip) is derived from (the root) won, meaning to go forward, Sitdma means forei.e. a hip appears to go forward when a person walks. tiitdma Dos (fore-foot) is derived from (the root) dru (to run). foot (doe). It means liver on account of means uterus,' says akapuni, it is open.' its dark-red colour,' says Taitiki. tiydmam (dark-red) is derived from (the
by limbs
'
'
'
Liver
is
cut out
with great
difficulty.
',
(mdmsam)
whet). else, the
(tiitdma) means fat, becausait is white (viti) meat says Galava. &iti (white) is derived from (the root) so (to
'
Mdmsam
mind
is
honoured
4
;
it
is
r>
thought
(delicious)
or
(to
Medas
(fat) is
mid
grow
fat).
O
there
is.
Indra, wielder of the thunderbolt, give us whatever excellent treasure With both hands bring that wealth to us, O treasure-knower.'
.
taking me-ha-nd) as consisting of three words, that wealth should be given to us, O wielder of the thunderbolt. Adrih (thunderbolt) is (so called because) with it he splits (mountains), or
e. (i.
is,
Indra
it
may
(to eat).
It is well
known: they
:
is
a synonym of wealth
they conciliate. Bring that wealth to us, Let both treasures are known, with both thy hands.
with
who
is
;
is
who
is
inclined
is
inclined to self-control.
Or
else the
'
word dwnia
is
home
'.
Manas (mind)
one
who
devoted
(to think).
pleasure, or
intelligent.
sist of ribs.
2
Durga.
v. 39. 1
'
;
345
2. 522.
time.
3
Purga.
to
According
i.
Durga
it is
it
is
6akalya, the author of the Rgveda pada^titha, does not analyse the word mehana, while
so soft.
e.
who
is to
honoured.
5
i.
Durga.
is
Oargya, the author of the Samaveda padapdtha, analyses it into me-iha-na. Yaska explains it 8 in both ways. x. 94. 9.
9
e.
It
Cf.
Roth,
op.
cit.,
p. 39.
58
MtSA
Devoted to the house, welcome guest in dwelling-places, approach
[4.
this
bring to us the treasures of our enemies, O Agni. 1 Atithih (guest), one who goes (Vat) to the houses,. or one who goes to the families or houses .of other persons on certain dates 2 ( */i + tithih). The
sacrifice of ours,
wise onei
Having destroyed
all assailants,
word durona
fied
is
a synonym of house
'
(dur + Vav,
to satisfy
'),
i.
!
e.
difficult to
O wise one Having destroyed all assailants, bring to us the treasures of our enemies, i. e. having destroyed the forces of our adversaries, bring to us the treasures or the food from the homes of our enemies.
this sacrifice of ours,
Musah means a mouse. Musikd (mouse) again Musah is derived from the same root) mus (to steal).
(Here ends the fifth section.)
is
root also.
(Indra) of a hundred cares devour me, thy praiser, as mice the threads. Know, powers, oppressing heaven and earth, of this (state) of mine. 4
Bricks torment
Bricks,
i. e.
As mice devour
i.
bricks of the well, torment me on every side, like rival wives. the greasy threads. Or (M&na) may mean one's own limbs,
6
;
e.
heaven and singer of thy praises, O Lord of a hundred powers. [Know, earth, of this (state) of mine.] Realize, O heaven and earth, this (state) of mine. This hymn was revealed to Trita fallen into a well. 6 With referthis, there is an invocation, accompanied with a legend, a stanza, and a gatha. 1 Trita, was one most eminent in wisdom. Or else the word may have been intended as a synonym of number, i. e. ekatah, dvitah, tritah, thus the three were produced. 8
ence to
May
summer
paternal property.
9
we, with an active mind, partake of thy pressed soma, as if it were O king soma, prolong our lives, as the sun prolongs the
days.
May we, with (an active), i.e. quick, or vigorous, or enlightened mind, partake of thy pressed soma-juice, as if it were paternal property.
1
v. 4.
i.
AV.
7. 73. 9.
their
own
tails,
oi
.fe
juse
is
e.
He comes
to first
it
besmear
Roth,
with great
d to lick
afterwards.
Cf.
7
Durga.
op. cit., p. 39.
Durga.
It is
difficult
4
indeed to provide for one's family. x. 32. 2 cf. Brh.D. 7. 34. i. 105. 8 It is the habit of some birds to devour
$
9
Cf. Professor
viii. 48. 7
;
KS.
4. ip]
JATHARA
lives long, as the
59
sun does the days in summer.
Days
are (so called because) they are of different courses, 1 or they are bright, 2
(kill),
The word fcurutaiia (do), as well as the words kartana (do), hantana and ydtana (go), have (na) as a redundant addition. 4 Jatharam means belly (all that is) eaten is held in it, or is deposited
;
in
it.
For battle, for a delightful Bull, i. e. one who brings down rain. Drink soma for rapture, i.e. for a maddening victory, after food, i. e. after meals. 6 Pour down the flood of mead into thy belly. Madhu means soma, is derived from (the root) mad (to exhilarate), and is compared with soma (on account of the analogy of exhilaration). This other (meaning of) madhu (wine) is derived from the same (root) also. Thou art the king of
panions.
battle.
soma-draughts (now, as thou wert) in the former days. (Here ends the eighth section.)
Titau
means a
sieve
it is
it
has holes, or
its
sesamum
seeds.
section.)
winnowing grain
the blessed
mark
is
im-
As
if
winnowing grain
(to cling):
it is
in a sieve.
difficult to
Saktuh
it is
(grain) is derived
it
from
(the
root) sac
wash; or
may
be derived from
by metathesis:
fully blown.
have
is
sifted speech,
i.
e.
great thinkers.
There friends will recognize friendships. The blessed mark on their speech. Blessed is explained by fortunate it is to be impressed
i.
e.
warm
8
i.
during
e.
the' day.
Durga.
tana,
'
kartana, han-
i.
e.
They destroy cold. Durga. They are extended, they roll on one
infinitum.
12.
Of.
Roth,
op. cit.,pp.
40-1.
1. 1, vol.
i,
after
4
another ad
Durga. 69 RV. v.
;
tit., i.
p.
4.
4. 30.
8
;
SO
SIRAS
[4.
jo
enjoyed, or acquired by created beings, or its existence is the cause of enjoyment, or it goes to the deserving person. Laksmt (mark) is (so called) from obtaining, or from indicating, [or from a desire to obtain], or from marking
or
it
may
las,
meaning
to desire, or
from
lag,
meaning
We
to cling, or from lajj, meaning not to praise. 1 shall explain sipre later on. 2
(Here ends
tfte
tenth section.)
That is the divinity of the sun, that is his greatness, that in the midst of actions he rolled up what was spread out. When he has yoked the bay steeds
from the stable, night still spreads around her garment for him. 3 That is the divinity of the sun, that is his greatness, that in the midst of actions, i. e. works which were being done, he gathers together what was spread out. When he has yoked the bay steeds, i. e. the rays of the sun, or the horses. Night still spreads around her garment for him, i. e. it disconnects the bright day from all. Or else it may have been used in the sense of comparison, i. e. like night he spreads his garment. There is also the Vedic quotation
:
i.
e.
again.
section.)
Verily, thou art seen together with Indra, going with the dauntless Both joyous and of equal valour. 5 (group).
Verily thou art seen together with Indra, going in the company of the dauntless group. 6 Both of you are joyous, happy. Or else the meaning may be with that happy group '. f Of equal valour is to be similarly explained.
'
'
section.)
make
efforts like
swans
in rows,
when
reached the celestial path. 7 With well-formed haunches, with protruding-, [well-protruding], or broad haunches. With symmetrical flanks, i. e. whose flanks are compact, or whose
head
is
in the middle.
Or
to the sun,
i.
c.
it
follows
all
and stands
in their midst.
4
i.
e.
lakswfi
do not praise
section
is
ii.
i. i.
i.
38. 4.
6. 7
themselves.
The whole
loc. tit.
6
6
'
e.
SV.
2. 200.
163. 10;
115. 4
AV.
20. 123. 1
4. 15]
KAYAMANA
e.
61
:
siras
(i.
the
human
it.
head)
is
the senses
urah (spirited) depend upon Together the spirited [divine coursers], is derived from (the Divine, born in heaven. >ot) 6u, meaning to go. Hamsah (swans) Coursers, racers. They make efforts like swans in rows.
,
is
derived from (the root) Jw,n (to smite) they tread the way in lines. &reni (row) is derived from (the root) &ri (to combine), they are combined. When the steeds have reached, i. e. arrived at, the celestial path, track,
:
The panegyric of the sun horse was fashioned from the sun 1
course.
:
is
Observing the forests, when thou hast gone to the mothers, the waters. That return of thine, Agni, is not to be forgotten, when being afar, thou wert here in an instant. 3 4 Kdyamdna means observing, or desiring the forests, when thou hast gone to the mothers, the waters, i.e. hast become extinguished. O Agni, that return of thine cannot be forgotten, when being afar and being produced, thou wert here in an instant. Thinking him a beast, they drive the greedy one away/'
Thinking him a beast, they drive the greedy seer away. 7 (Praise) Agni of purifying flames. i. e Of pure light 8 it rests through all, or pervades all. (Here ends the fourteenth section.)
:
Kanyd
(maiden)
is (so
called because)
she
an object of love (Icamani'jd), or (because it is said) to whom should her hand be given, [or because she is brought by the lover], or it may be
is
1
quotes: Waters verily are the source of Agni. Return, i. e. lightning, if it is born from waters, or the terrestrial fire, if generated
sticks.
Durga.
it
iii.
53. 23.
appropriate. To this Yaska rejoins, that the panegyric of the one is the panegyric of the other, &c.
2
'
stanza, because
im-
he himself bein^
iii. 9.
;
iii. 9.
viii. 43.
31
102. 11.
Cf.
Roth,
Roth,
op.
cit.,
p. 42.
Grassmann,
*
i.
op. cit., p.
443.
the
10
Cf.
loc. cif.
He
62
ADMASAD
'
[4.
15
The words relating to the derived from (the root) Joan, meaning to shine. 1 seats of the maidens are in the locative singular/ says Sakapuni, i. e. on
the ornamental wooden seats.
(to split),
Ddru (wood) is derived from (the root) df Dru (wood) is derived from the same
Small,
riot large.
(root) also.
seats, so the
As they shine on
is
their
their courses.
This
'
a joint panegyric of
two bay
'
steeds.
He
has given
:
me
this,
he has given
me
that
Suvastu
is
the
name
of a river.
Tugva
means a
because) people hasten towards it. Will the Maruts again bend down for us. 5 Once again, the Maruts bend down for us.
We shall
explain the word 'nasatah later on. Incite Indra, in order to give us wealth, with those gladdening, foaming
hast. 7
may give us wealth, with those draughts of which are gladdening, which foam, and which are accompanied with
(Here ends the fifteenth section.)
songs of praise.
like the breast of the pure one, she has displayed a singer. Waking up the sleepers like a mother, this lovely traits like one has come of them that are coming again. 8 most constant
lil:e
the breast,
i.
e.
the sun, (so called) from purifying. This other vaksas (breast) is derived from the same (root) also it is (meaning of) exalted in the body. A bird, too, is called the pure one, fron. the same purifying: it roams over waters. Waters, too, are called tbe pure one,
is
:
Nodhas
(singer)
means a
seer:
he composes
new hymn. As he makes his desires apparent in his songs of praise, so dawn manifests her beauteous forms. Adma-sad 9 (mother) adma means food i.e. one who sits at a meal, or one who obtains food. Waking up the
sleepers, the
1
most constant one has come of them that are coming again.
of the Padapatha agrees
The author
viii.'
with
loc. cit.
6akapuni.
8 8
vii. 58. 5.
19. 37.
op.
cit
,
See
7. 17.
Cf.
ii,
Roth,
p. 344.
p.
43
Muir,- cp.
7
cit.,
ix. 75. 5.
i.
vol.
4
124. 4.
'A sweeping
flood, waterfall,
and then a
Cf.
Roth,
op.
cit. t
p. 44.
4. 17]
DA YAM ANA
sleepers], the
63
1 They, possessors of speech and impetuous. VaM is a or ambitious, or having a direct perception. Impetuous, of speech, (so called) because it is spoken. synonym Let us two praise (him), priest sing in answer to me, let us compose an agreeable hymn to Indra. 2 Some think it to be a panegyric on invocation others, a recitation on
! ;
It
is,
We shall
Suvite
birth
to.
explain the
word paritakmyd
= su + ite, or = sute,
in
4
i.e.
Place
me
This, too, is
6 Dayatih has many meanings. Let us protect the old with the new. 6
means
to protect.
Who
divide.
it)
means
it)
to give, or to
to burn.
Irresistible, dreadful,
he burns the
forests. 8
(In this
means
Irresistible,
one who
is difficult to
be resisted.
(In this
it)
his foes. 9
means
to slay.
These soma-juices are pressed, let the AsVins, who come at dawn and are of equal valour, drink them. I am (here), indeed, to refresh and to
salute you.
The crow
11
i.
flying at
me
10
up.
dayamdnah, flying. The word nu cit is a particle, and is used in the sense of ancient and modern nti ca also (is similarly used). Even to-day as in the days of yore, the same is the work of the rivers. 12 And to-day the function of the rivers is the same as it was in ancient
e.
;
times.
1
i.
87. 6.
'
i.
84. 7
AV.
20. 68. 4
SV.
1.
889
2.
lit.
53. 3.
11. 25.
i.
691.
8
3
4
See
TS.
vi. 6. 5.
2. 10.
KS.
2. 8.
cit.,
pp. 44-5.
Durga remarks
10
20. 11.
is
1.
untraced.
Durga
ex-
that Yaska
6
not conjecturing
now
as in the
case of suvite.
plains the fourth quarter only and remarks that the rest of the passage is to be discovered.
KS. 19.3;
16
;
TB.
iii.
6.
13.
1;
cf.
VS.
12
Durga.
28.
N.
9. 43.
64
KACCHA
The present and the past place of treasures. 1 The modern and the ancient place of treasures.
[4. 17
synonym
of wealth
The word rayih derived from (the root) ra, meaning to give. (Here ends the seventeenth section.)
it is
is
May we obtain (lit. know) that unlimited gift of thine. 2 May we obtain that illimitable gift of thine. The sun
para
also,
i.
is
called aku-
e.
unlimited, because
it is
immeasurable.
The
called akupdra, i. e. unlimited, because it is boundless. called a-kupa-ara, because it does not move in a well. 3
toise) is (so called
Kaccliiipa (tor-
protects itself
'
tortoise) = kha-ccha, i. e. something which covers (chddayatl) space (kham). This other (meaning of) kaccha, a bank of a river is derived from the same (root) also, i. e. water (/cam) is
mouth.
by Kaccha (mouth or
',
because) means of
it
its shell
shell of
covered (chadyate) by it. To destroy the demons, he sharpens his horns. 5 Rttksa-s i. e. For the destruction of the demons, he sharpens his horns. is (so called because) life has to be protected (Vraks) from him, or (demon) he attacks (Vksan) in solitary places (ra/tasi), or he approaches (<Suaks) at
Q
night (rdtrau).
7 Impetuous, Agni with impetuous steeds. i. e. Swift with swift horses, or nobly-born Agni with horses of noble
breed.
sacrifice.
e.
swiftly.
So that the gods be ever for our prosperity, our watchful guardians day
by day. So that the gods may always be the promoters Watchful, vigilant. Our guardians on every day. Cyavana
10
:
:
of our prosperity.
he is the collector of hymns. is (the name of) a seer are Vedic passages in which it occurs as cyavana
1
There
i.
96. 7.
to kill
',
2 3
4
v. 39.
i.e.
i.
SV.
2.
523.
On
smells any clanger, it draws itsmouth within the shell and assumes
e.
As soon
8
<J
VS.
i.
28. 5.
;
89. 1
VS.
?5.
14
KS.
20. 11.
I0
Cf.
Roth,
v. 2. 9.
4.
19]
VYANTAH
the decrepit Cyavana young again, to
65
move anew
old,
stirs
like
(prayauti) actions. The verb taksati means to make. 2 Rajas is derived from (the root) raiij (to glow). The two lights are called rajas, water is called rajas, worlds are called rajas, blood and day are called rajas.
is
You two made the decrepit Cyavana, i. e. who was very Yuvd (a youth), he again, in order to move about like a car.
young
move
in different directions. 3
This
Haras
Jtaras,
is
water 4
derived from (the root) hr (to take away). Light is called 5 are called haras, [blood and day are is called haras, worlds
called haras.
Mix
this light
with thy
light,
Agni.
This
is
a Vedic
quotation.]
The wise
sacrificed.
sacrificed. 7
The word
Looking
vya-titah
has
many
'
meanings.
see
'.
means to
9 hero, partake of the oblation. (In this it) means to eat '.
*
Eat and drink the milk of the cow. 10 Do you eat and drink the milk of the cow.
is
synonym of cow, (so called) because enjoyable things flow from it. The soma being pressed by the intelligent, 11 the well-conducted
wealth have willingly praised thee, Indra. 12 i. e. the soma, they have praised thee. Having presented Pour down the golden juice in the lap of the wood, prepare
chisels
lovers of
it
with
i.
e.
of a
wooden
x. 89. 4.
Muir, op. cit., voL iv, p. 71. Yaska does not illustrate the various meanings of
Cf.
being exhausted, are taken away from them. 6 x. 87. 25 ; SV. 1. 95.
7 8
v. 19. 2.
vi. 1. 4.
iii.
by suitable examples. Durga supplies them and explains Yaska's omission by the remark that the word is frequently used in
rajas
41. 3
;
10 i.
153. 4
these senses.
who
are capable
TB. ii. 4. 5. 4. 4 i. e. It is taken away from -a well, &c., by people for living. Durga. 5 i.e. People, the merit of whose deeds
v. 63.
x. 101. .10.
66
cup.
JAMI
[4.
19
The golden juice is the soma, (so called from) its golden colour. This other (meaning of) karih (i.e. a monkey) is derived from the same also.1 Prepare it with chisels* made of stone, i. e. with stone-made
(root) chisels, or
with songs of
praise.
he, the noble one, defy the manifold creatures, let phallus- worshipnot penetrate our sanctuary. 3 pers * May he overpower them, i. e. the manifold creatures who are hostile to 6 us. Let the phallus- worshippers, i. e. the unchaste stina (phallus) is derived from (the root) snath (to pierce) not approach our sanctuary,
May
i.
e.
our truth, or
sacrifice.
section.)
like strangers.
Surely there will come those future ages, when kinsmen will behave Seek, O fair one, a husband other than me for him, thy
;
consort,
pillow.
ages, when kinsmen will act in the manner Jdml 7 is a synonym of tautology, fool, and one born in the same caste. Make thy arm a pillow for thy consort seek, O fair one, a husband other than me is explained (easily).
There
of strangers.
(Here ends
tJie
twentieth section.)
;
Heaven
earth halves
is
;
my father, progenitor here is my uterine relative ; the great The womb is within the two widespread worldmother. my the father here bestowed a life-germ on the daughter. 8
is
Heaven
is
my
;
father,
protector,
is
uterine relative
my
mother.
Uterine is (so called) from being fastened being connected together. 9 Hence the together. It is said children are born fastened to the umbilicus.
near relatives are called as having a common umbilicus, or a common tie. A near relative is (so called) from being well known. The womb is within
the two widespread world-halves. Widespread, i. e. spread very wide, or spread very high. There the father bestows the life-germ on the daughter, i. e. the rain-cloud on the earth.
1 Durga quotes a verse from the Bamayana, according to which the monkeys are described as soft like the rfmfa flower, and glittering
*
i.e.
Who
Durga.
3
f
>
Cf.
x.
like gold'.
3
Cf. Roth,
In the second
case, the
meaning would
be: prepare, i.e. season or purify the somajuice with songs of praise, which arecomprehensive and sublime. Durga.
vii. 21. 5.
meaning of jdmi
164. 33
;
cf.
Cf.
TS.
vi. 1. 7. 2.
4.
24]
ERIRE
l
67
Now bestow sinless peace and tranquillity upon us.* The words rapas and ripram are synonyms of sin; i.e. freedom 3 from diseases, and the warding off of dangers. Moreover, a descendant of Brhaspati is called samyu
also:
This
sacrifice.
4
we beg
is
of
amyu:
This too
sacrifice,
a Vedic quotation.
(The meaning
is)
in order to
go to the
sacrifice.
mother of gods. 5
is all
heaven, Aditi is atmosphere, Aditi is mother, father, and son. the gods, and the five tribes ; Aditi, what is born and what
be born. 6
these words, the seers describe the greatness of Aditi. these things are unimpaired.
:
With
Or
else, all
Whom the
Erire
is
.0.
(to raise),
preceded
by the
pre-
position
thief, or
of cattle. 8
(People shout) after him as they do after a clothes-stealing thief, i. e. one Vastrani (clothes) is derived from (the root) vas (to wear).
'
a synonym of thief he is a store-house of sin/ say the or it may be derived from (the root) tas (to perish). 9 etymologists, People shout after him in battles. The word bhara is a synonym of battle it is derived (from the root) bhr (to bear), or hr (to carry away). 10 Swooping
:
;
The explanation within square brackets is contradictory to YSska's comment and is thus an indirect argument in support of its spuri1
of legendarians respectively,
i.
89. 10
143. 4,
AV.
7. 6. 1
7 i.
*
iv. 38. 5.
cf.
AV.
18.
1. 5.
c., p. 48. 4 TS. ii. 6. 10. 2 ; SB. i. 9. 1. 26. 6 Durga attributes the two explanations to the school of etymologists and to the school
Cf.
Roth,
op.
He perishes on account of his unrighteous conduct. Durga. 10 i. e. The heroes, or the treasures of the
9
i.e.
enemy
E2
GATU
[4.
24
downwards, pouncing downwards. Downwards is going down; upwards Falcon is (so called because) it Like a falcon let loose. 1 is going up. And a glorious herd of cattle, i. e. a in an admirable manner. swoops famous herd of cattle glory and the herd, or wealth and the herd. Yutham (herd is derived from (the root) yu (to connect) it is compact. While kindling, the man of noble wisdom extols him, 2 i. e. he praises
:
:
him.
Mandl
praise.
(praiseworthy)
is
mand, meaning
to
3 Worship the praiseworthy (Indra) with hymns and oblations. Bring worship to the praiseworthy (Indra) in (the form of) panegyrics
with offerings of food. Gauh has been explained. 4 (Here ends the twenty-fourth
section.)
Indeed, in this place, it is said, they thought of the ray separated from the sun here in the house of the moon. 5
;
In this place, indeed, the rays of the sun, together of their own accord, thought of the separated, i. e, disunited, removed, disconnected, or concealed 6 (ray) there, in the house of the moon.
;
Gdtu has been explained. 7 8 This too is a Vedic quotation.] [Dawns made a move for man. means works, (so called because) they finish them. Damsayah Thinking (to make)' the works (fruitful) for the peasant, (you
waters
9
let)
the
(flow).
is
This too
a Vedic quotation.
not approach him. 10 does not come near
its
him.
initial
The
part
words amhatih, amhah, and amhuh\ are derived from (the root) Jmn
(han
by metathesis,
after
making
penultimate the
O
'
1 to Durga, jastam means According bound ', i. e. a falcon in this state cannot fly up, but comes down and kills its prey, being applauded by people. This explanation seems to be far-fetched and illogical, for a bound
84. 15;
AV.
20.
41. 3;
SV.
1.
147;
2. 265.
6 7 8 9
Cf.
Roth,
4. 21.
See
iv.
51. 1.
Cf.
its
prey.
380.
x. 138. 1.
i.
i.
Roth,
x. 45. 1
1.
VS.
;
12. 18.
1.
">
94. 2. 90. 5.
101. 1
2. 5.
SV.
See
4.
26]
ANTA
Brhaspati,
69
when thou
Ply means
to deride.
from each other. 2 Alike, of equal Alike, heaven and earth terminating at a distance. measure. Measure is (so called) from being measured. Duram has been 3 Antah (end) is derived from (the root) at (to go). explained. The word rdhak 4 is a term (used to denote) the idea of separation. 5
It is also
used in the sense of prosperity. Being prosperous, thou hast sacrificed; being prosperous, thou hast
6
;
toiled.
In a state of prosperity, thou hast sacrificed in a state of prosperity, thou hast exerted thyself. The words asydh and asya have the acute accent when referring to a primary, and grave when referring to a secondary, object. The more
emphatic meaning has the acute accent, the less, the grave. For the obtainment of this, be near us, O goat-teamed one, gracious
and bounteous. 7 [Be glorious, O goat-teamed For the obtainment of this, be near us.
Gracious, without being angry.
one.]
Rarivdn ^bounteous)
seer addresses
is
a reduplicated
:
form of (the
root)
rd
(to give).
The
Pusan as goat-teamed.
Goat-teamed, goats are his coursers. Now the grave accent Let her husband, who has a long life, live for hundred autumns. 8 May her husband, who has a long life, live for hundred autumns. Autumn is (so called because) the herbs become ripe during this period,
or the rivers are in flood.
(his) is
(her).
Lightning
of. the
is
and benevolent.
the middlemost brother of this sacrificer who is noble His third brother is butter-backed. Here I saw the lord
i.e. who is Lightning is the middlemost brother of this sacrificer, of being invoked who is noble, i. e. who is to be honoured who is worthy benevolent, benefactor. Bhrdtd (brother) is derived from (the root) bhr, to take he takes a share (of patrimony), or he is to be brought
; ;
meaning
1
i.
e.
object of
2
One who does not sacrifice and the whose life is self-enjoyment.
Cf.
iii.
54. 7.
3. 19.
Roth,
138.4.
8
4
See
Cf.
x. 85.
i.
39
Roth,
loc. cit.
164. 1
Cf.
Roth,
op. cit.,
iv. 40.
5 to illustrate
p. 61.
70
l
FIVE SEASONS
[4.
26
i. e. this Aghi. There I saw the up. His third brother is butter-backed, lord of the universe, i.e. the protector of everything, or supporter of everything, or with seven sons i. e. with the seventh son,* or whose sons
;
is
an extended number.
car.
Three-navelled
is
e.
Cakram (wheel) is derived from (the root) cak (to repel), or car One horse having seven names draws it, i. e. the (to move), or kram (to go). sun seven rays draw up the juices for him, or the seven seers praise him. The other word nama (name) is derived from the same (root, nam) also The second hemistich chiefly describes (so called) from being drawn up.
: ;
the year:
i.e.
its
three seasons,
summer, rainy season, and winter. Year is (so called because) people live together by them. Summer, juices are swallowed during this period. Rainy season, during this time it rains. Winter, full of snow, Again, himam 5 (snow) is derived from (the root) han (to injure), or from hi
(to hasten).
sistible,
Imperishable, having the characteristic of non-decay. Irreelse. The seer praises the year, on
which
all
When
This
:
created beings rest together, with all measures. the five-spoked wheel began to roll. 6
is
passage dewy season together: Six are said to have been inserted. 8
with reference to the five seasons. There is the Brahmana There are five seasons in the year, 7 taking the winter and the
This
is
as spokes.
with reference to the six seasons, which are inserted in the navel Again, sat (six) is derived from (the root) sah (to bear).
In a stanza addressed
is
;
to
as follows
everywhere.
i.
i.
e.
whose rays go
Durga.
7
Durga
:
cit. i.
saying
son.
that the sun verily is the seventh also quotes a Brahmana passage which says that the sun is the seventh and
164. 13
AY.
1
;
9. 9. 11.
i.
He
Cf.
i.
AB.
i.
SB.
8. 5. 1
i.
7. 2. 8.
164. 12;
AV.
9. 9. 12.
Indra
is
the eighth.
5. i]
VARYAM
That twelve-spoked one does never decay. 1
71
fellies.
month
is
(so called)
from
measuring. Felly, In it are placed together three hundred spokes, as 2 moving one after another.
well secured.
it
There
is
the
Brahmana passage
hundred and
This
There stood seven hundred and twenty. 6 There is the Brahmana passage Verily, there are seven hundred and 7 This is taking the day and the night twenty days and nights in a year.
:
separately
(i.
e.
as two).
section).
CHAPTER V
HE
found the cloud in the course of the
rivers.
8
Sasnim means a
O men
messenger.
9 cloud, (so called because) it is washed. invoke the best carrier of invocations, the hymn,
who
is
the
10
of invocations.
men, invoke the messenger, i. e. the hymn, who is the best carrier Nard means men they repeatedly move (Vnrtyanti) in 11 Dutah (messenger) is derived from (the root) ju (to be quick), or actions. from dru (to run), or from the causal of vr (to keep back). 12 This too is a Vedic [Thou art the messenger of gods and mortals.
:
quotation.]
participle (formed)
w&
(to desire), or
164^ 11
164. 48
e.
i. i.
AV. AV.
9. 9. 13.
AA.
8 9
iii. 2. 1.
10. 8. 4.
x. 139. 6.
The year
Durga.
is
measured, as
it
were, by
in the
Cf.
Roth,
Surrounded on
all
months.
4
all sides
by water-vapours, or flowing on
sides.
The
.
course,
i.
e.
the atmosphere,
Durga
3.
Cf.
GB.
i.
5.
AB.
ii.
17
,$B.
i.
5.9
10
;
xii. 3. 2. 3.
6
7
i.
"
;
Nrtyanti gatrani
x. 4. 2.
puna* prakiipanti.
Durga.
164. 11
ii.
AV.
9. 9. 18.
xii. 8. 2.
AB.
17
&B.
cf.
GB.
i.
5.
72
VARYAM
[5. i
1 This, too, is a Vedic quotation. Desiring the seven shining sisters. Vdryam (boon) is derived from (the root) vr (to choose). Or else (it
is
so called because) it is the best. choose that boon, the best protection. 2 choose that boon, which is the best (protection), protected, or you are its protectors, or it belongs to you.
We We
i.
e.
it is
to be
is
it is
to
4 pour down the exhilarating food. 5 Pour down the exhilarating food with drinking vessels. Amatrwni means a vessel, (so called because) the householders eat from it. The
With drinking
vessels
householders (are so called because) they are innumerable. 6 A drinking Darkness is called vessel (is so called because) people drink from it.
andhas
also,
is visible.
darkness'.
because no attention can be fixed in it or because nothing People also use the expression andham tamas, i.e. 'blinding This other (meaning of) andhas (blind) is derived from the
sees,
same root
also.
He who
man
cannot know. 7
This, too,
is
section.)
Attached to each other, having many streams, rich in water. 8 Devoted to each other, or without abandoning each other, having streams and rich in water. 9 Vanusyati means to slay,. its grammatical form is not known. 10 May we slay those who seek to injure us. This too is a Vedic quotation.
many
May we, in battle, conquer the perverse, and him who seeks to injure the long-spread (sacrifice). 11 May we, in battle, conquer the perverse, i. e. the pernicious, the sinful
person,
who
desires to
person)
1 2
is (so called
our long-spread sacrifice. Pdpah (sinful he drinks what is not to be drunk, or having because)
spoil
' s
i.
6. 5.
164. 16
AV.
cf.
9. 9. 15.
op. cit., p. 52.
vi<
70 2
.
Roth,
Evam
atra
i. e.
Heaven and
fall,
'nnarthaupapadyate.
4
Durga.
a
i-
rain to
1*. I-
e.
Soma.
Durga.
creation,
who cause much who support the manifold and who are rich in clarified butter.
earth,
or
According Durga, the word a-rod denotes something which cannot be measured, i. e. countle s. Householders are therefore
to
Durga*
10
i.
i.
132. 1
e.
viii. 40. 7.
same reason.
of sensual pleasures.
5.
3]
VANUSYATI
;
73
committed sin, he falls lower and lower 5 or the word from the intensive of the root pat (to fall). Tarusyati has the same meaning also.
2 Accompanied by Indra, may we slay Vrtra.
may
be (formed)
This too
is
Bhatidaua, (applause)
praise.
a Vedic quotation.
He
offspring.
This also
a Vedic quotation).
Go quickly, O wanton, with some one other than me. 6 Go at once, wanton, with some person different from me. Speaking in this manner, thou hurtest me as it were. Ahand 1 (a wanton) is (so called from) her lascivious speech. Ahanah (i. e. the vocative) is derived
from the same.
Nadah* means a
praise.
seer;
it is
The love of the self -controlled seer has come to me. 9 The love of the self -con trolled seer, i. e. of one who
is
celibate
and who
It is
has controlled himself with regard to procreation, has come to me. said that with these words a seer's daughter wailed. 10
section.)
Soma, whose (greatness) neither heaven, nor earth, nor waters, nor 11 atmosphere, nor mountains (fathomed), has flowed. According to some, aksah is formed from (the root) as (to go). When the C9wherd dwells with kine in a watery place, soma flows from the milked cows. 12
The fox
1
He
falls
very low in
;
Durga.
i.
179. 4
cf.
Brh. D.
i.
53.
vii. 48.
KS.
23. 11.
8 Cf.
iii. 3.
Durga identifies the seer's daughter with Lopamudra, wife of Agastya. Being loveshe addressed this strophe to her celibate husband. The story is related at greater length in Brh. D. iv. 57-60 ; Professor Macsick,
10
by kranta-darfana
B
's
(of
comprehensive vision).
This
is
x. 10. 8
AV.
18. 1. 9.
a part of
;
ii,
pp. 140-2
toe. cit.
cf.
Sieg,
a dialogue between
cf.
pp. 120-6
Roth,
2.
Roth,
7
tor..cit.
x. 89. 6.
Durga quotes a Brahmana passage in support of the meaning attributed by him to the 8 Cf. Roth, loc. cit. word ahanah.
"
"
and
ix. 107.
9
4.
SV.
348.
is
x. 28.
is
The quotation
irrelevant,
omitted by Durga.
74
HASAMANE
[5.
Some think that (the word aksdh) means to dwell in the former, and 1 When the cowherd dwells with kine in to flow in the latter quotation. In all quotations a watery place, then soma flows from the milked kine.
'
word aksdh) means to dwell/ says Sakapuni. l The word svdtram is a synonym of quick it is of swift motion. He, the winged one, Agni, who has all created beings as his property, made quickly whatever moves, the immovable and the movable. 8
(the
:
And
property,
he, the
made
3
in a
moment
all
all created beings as his that moves, the stationary and the noa-
stationary.
Utih (protection) is derived from (the root) av (to protect). To thee (we turn round) for protection, as to a chariot. 4 This too is a Vedic quotation.
We
shall explain
hdsamdne
later.
Vamraka has approached Indra with a soma draught. 6 i.e. With drinks, or with beautiful hymns, [or with
gyrics].
rousing pane-
He
*
found
1
it
Dream
refers
to the
;
atmospheric light
(i.e.
lightning)
which
is
he found it flashing like that (lightning). 8 Twofold existence, and the source of happiness on account of food. Source in the middle and the highest sphere. Double existence, i.e.
thee.
section.)
There
Vardhah means a cloud: it brings (Vhr) the best means of livelihood. is a Brahmana passage: Thou hast brought the best means of
10
livelihood.
afar he pierced the cloud by hurling his thunderbolt. 11 This too is a Vedic quotation. This other (meaning of) vardhah (boar)
From
Cf.
Roth,
op.
tit.,
p. 54.
8
9
iii.
17. 5.
z. 88. 4.
Durga takes it to mean that Agni consumes all the movable and immovable things
3
at the
*
5
time of final dissolution. viii. 68. 1 ; SV. 1. 354 2. 1121. See 9. 39.
;
greedy persons ; cf. Roth, toe. tit. 10 MSS. of the longer recension place the ' quotation between roots also and he tears
up', in 1.9. " i. 61. 7 ;
6 T
Cf.
cf.
Roth,
Joe. cit.
cit.,
AV.
20. 35. 7.
Roth,
op.
p. 55.
5.
5]
VARAHA
:
75
roots, or
is
he tears up the
he tears up
all
Indra (slew) the ravening boar. 1 This too is a Vedic quotation. The Angirases are called vardhds also: The Lord of prayer, with the powerful Angirases. 2 3 Moreover, these groups of atmospheric gods are called vardhavah also
Seeing the groups of atmospheric gods, of golden chariot-wheels, of iron tusks, running. 4 Svasardni 5 means days: they move of their own accord. Or else, svar means the sun, he causes them to move. As rays to the days. 6 This too is a Vedic quotation.
fingers: [they create works]. aryah means arrows: ara (arrow) is derived from they are made of Saccharum earn (&ara). (the root) r (to rend).
7 (pierces), supporting (a bow) with two arms. a Vedic quotation. Arkah means a god, (so called) because they worship him. Arkah means a stanza, (so called) because it is by means of a stanza that they worship (gods). Arkam means food: it causes created beings to shine. Arkah means a tree (Calotropis gigantea) it is compressed with bitterness. 8
aryah means
This too
section.)
Chanters chant thy praises, singers sing the song. Brahmanas raised 9 up like a pole, O god of a hundred powers. Chanters chant thy praises. Singers sipg forth the song of thy praise. The Brahmanas raised thee up like a pole, O god of a hundred powers A pole (vamsa) 10 is (so called because) it grows in a forest (vana-6aya), or is so called from being divided into different parts. Paw 10 means the rim of a wheel, (so called) because it brushes away
thee
!
the earth.
Lo! with the rim of their chariots they rend the mountain with
their might. 11
The Maruts destroyed him with the edge These two are Vedic quotations.
1
of their sword. 12
ix.
110. 5
SV.
2.
857.
x. 67. 7
AV.
20. 91. 7.
8 9
It is bitter
i.
From the plural number of the word group, Durga concludes that this refers to the Maruts.
4 i.
10. 1
"
'*
cit.
p. 57.
88. 5; cf.
Roth,
op.
cit.,
p. 56.
loc.
Cf.
i.
Roth,
loc. cit.
8. 8.
76
SINAM
Valcsas (breast) has, been explained. 1
[5.
It shines brightly
it.
This too
is
a Vedic quotation.
it
binds created beings together. 3 With which you bring food to friends. 4 This too is a Vedic quotation.
Ittha is explained
'
if
Saca means together Being together with the Vasus. i. e. Being with the Vasus. Cid is an enclitic particle; it has already been explained. 7 Further, Thou art accented, it is a synonym of animal in the following passage
:
8 animal, thou art mind. All the enjoyments are stored in thee, or thou stimulatest knowledge. The letter a is a preposition it has already been explained. Further, it is used in the sense of on '.
; '
i.
Waters in the cloud. 10 Waters in the cloud, i. e. waters on the cloud. e. waters resting on the cloud.] Dyumnam is derived from (the root) dyut (to
or food.
treasure. 11
treasure.
section.)
Pavitram
is
:
pu
(to purify).
stanza
is called
pavitra (pure) The stanza with which the gods always purify themselves. 12 This too is a Vedic quotation. Rays are called pavitram
'
Purified
1
by rays
AV. vi.
[pressed
by men with
13
stones].
See
3. 16.
ii.
See
4. 16.
x. 187.
34. 8.
7
8
y
Frag, of
81. 1.
See
1. 4.
VS.
See
4.
19
12. 63.
and even now implies kinship, or community of caste in India. In Hindu Law
is
1. 4.
10
Frag, of
v. 48. 1.
deter-
u
12
1S
vii. 25. 3.
mined by
cit.,
cakes of food
p. 58.
iii.
cf.
op.
Cf. Roth, loc. tit. 2. 652. Frag, of VS. 7. 1 ; read together with what follows within square brackets, it is
ix. 86. 84.
SV.
62.
1.
5. 8]
VISNU
is
77
is called pavitram. Having with food. 1 streams), rejoicing Air is called i. e. Having much water. Fire is called pavitram. Soma is called pavitram. The sun is called pavitram. Indra pavitram. is called pavitram. Vayu, Soma, the Sun, Indra, are Agni is pure, may he purify me. 2 pure, may they purify me. This too is a Vedic quotation. Todah is derived from (the root) tud (to push).
This too
a Vedic quotation.
(i. e.
Water
a hundred waters
section.)
As
I, who am a liberal giver, invoke thee alone.' Arih means an unfriendly person it is derived from (the root) r (to injure). The master is called arih also, from the same root. Having seen that oblations offered to other
;
'
great well
' ;
i.
e.
as in the opening of
is good. Having a good gait, i. e. Sacrificed to from all sides, the butter-backed having a good gait. 5
This too
is
a Vedic quotation.
6 ipivista and Visnu are two synonyms of Visnu. a contemptuous meaning says Aupamanyava.
',
section.)
'
in thee,
Visnu, what is there obscure about thyself, i. e. not worthy of being 8 known, that thou sayest to us, I am denuded like a phallus ', i. e. whose
'
vii. 47. 8.
injure)
is
1.
and means
'
an
opening
'.
The
The quotation
i.
untraced.
97.
150. 1
SV.
Muir
follows
am
manyava.
There
is
master,
e.
and am capable of offering many oblations. Another reason for invoking Agni alone is his inexhaustible power of consumption, which is compared with that of some deep well or great chasm. Sarane is derived from sr (to
cf.
Sanskrit
vii. 100. 6.
particle na inis
stead of nah,
to
us
'.
This
evidently a
78
rays are not displayed?
:
6lPIVITA
[5.
1 Or else,. it may be that (the word is used as) a synonym of praise O Visnu, what is this well-known (shape) of thine, i. e. worthy of being fully known, that thou sayest to us, I am enveloped with rays (sipi-vista)', 2 i.e. whose rays are displayed? Rays are here Do not hide this shape from called sipayah? i.e. he is enveloped by them. us. The word varpas is a synonym of form, (so called) because it covers * things. For in the battle, i. e. in the combat, thou wert of a different form
*
;
i.e.
it
much more.
(Here ends ike eighth section.)
I,
that
a master of hymns, and knowing the sacred customs, to-day praise I, who am weak, glorify thee, who art mighty,
and dweilest beyond this world. 6 I, a master of hymns, to-day will sing forth that name of thine, ftipivista. I am master, i. e. lord, of hymns. Or else it is thou who art a master, I, who am weak, praise thee who art mighty. The word tavasa is a synonym of
mighty
world.
:
he
is
risen high.
Who
dweilest beyond,
i.
e.
Glowing with
heat,
i.
e.
6 together serve the god of glowing heat. us both attend upon the god, whose glow 7 has reached us. Let
May we two
Agile,
i.
The
He
one whose speed is great. has shortened the life of the demon. 8 agile caused the life of the demon to be shortened.
e.
(Here ends
tfie
ninth
section.)
From two
their
sticks,
fire,
hands
men with fingers have produced fire by the motion of 9 glorious, seen at a distance, lord of the house and active.
posed';
504-6.
s cf.
mistake, for Roth's edition, which Muir seems to have used, has the right reading noA. This reading is also supported by the evidence of
Muir,
op.
cit,,
vol.
iv,
pp. 88,
5. 5.
&ipi
means -animal'
c&,
ii.
Cf.
when
is
vii.
vi.
100. 5.
65. 1.
also
Whose
iii.
shown by the following passage TS. ii. 5. 5. 2: Vitnave Sipivittaya. It means 'a bald person ', and according to TS. ii. 2. 12. 5, a diseased person whose private parts are ex'
Durga.
49. 2.
;
vii. 1. 1
SV.
1.
72
2. 728.
5.ii]
ADHRIGU
:
-
79
l mean fingers they are employed in (the performance of) Fire-sticks are (so called because) fire rests in them, or because fire is produced from them by attrition. By the motion of their hands, by
Dfdhitayah
actions.
the circular
movement
of their hands.
They produced
swift.
fire,
glorious, visible
and
At one single draught Indra drank thirty lakes full of soma. 2 At one draught alone Indra drank them together, i. e. along with one
another
this is the meaning. (Lakes) full of soma, i. e. dear to his heart, or full to the brim, or consecrated to Indra. Or else Indra is a lover of 3 With soma, or he drinks till his desire, his appetite, is completely satisfied.
; :
reference to this, the interpretation of the ritualists is the following There are thirty libation- vessels consecrated to one deity at the meridional pressing of the soma-juice. These (libation-vessels) they drink at a single draught.
There are thirty days and nights in the second, month/ say the etymologists. Then the rays drink those same lunar waters which fall on certain days in the second 4 There is also a Vedic quotation fortnight. The imperishable one whom the imperishable drink. 6 They fill him again in the first fortnight. There is also a Vedic quota-
They
'
and thirty
tion:
As the gods cause the moon to grow. Adhriguh (lit. irresistible) means a stanza, (so called) from being at the head of a cow (i. e. = adhi-guh). Or else it is intended to refer to an injunction, for there is
toil,
a repetition of words
7
Toil,
O irresistible one.
e.
Fire also
is
called irresistible.
i.
8 (The drops) flow for thee, O irresistible and mighty one. One whose motion is unrestrained and who is active.
:
Indra
is
cit. t
p. 60.
2 3
and
is
Kane ind.
xnana passage, ' That Aditya is verily Indra ', gets over the difficulty by identifying the one with the other,
6
'
ad-
VS. VS.
5. 7
cf.
AV.
7. 81. 6.
loc. cit.
5.
cf.
Roth,
7 *
9
AB.
iii.
i.
ii. 7.
21. 4.
;
He meets
61. 1
AV.
20. 35. 1.
by citing a Brah-
80
:
?JISI
[5.
Angusah means a hymn it is to be chanted With this hymn we possess Indra. 1 With this hymn we have Indra with us.
aloud.
With infused energy, rushing to the attack, shaker, impetuous, great hero and foaming, soma surpasses all plants and trees. All the countermeasures did not deceive Indra. 2 One whose anger is roused, and who rushes to attack, [i. e. who is quick Dhunih to attack, or who attacks while moving,] i.e. soma, or Indra. (shaker) is derived from (the root) dhu (to shake). The word simi is
a synonym of action, or it may be derived from (the root) am (to exert from vak (to be able). The foaming soma that which remains as residue after soma is strained is called ijisam, i. e. something which is thrown away, hence soma is called r/m, i. e. containing the residue. Further, this is used as an epithet of Indra also rjisi, the wielder of thunderbolt. 3
oneself), or
:
:
the residue) and the grains belong to his (i. e. Indra's) 4 Grains are (so called because) they are parched in a kiln, or dried steeds. on a board. Let thy steeds devour grain and sniff at the residue. 5
That portion
e. (i.
is formed by reduplicating and removing the penultimate of (the root) bhas, which means to devour. Soma surpasses all plants and trees. All the countermeasures do not deceive Indra i. e. the counter-measures which they adopt against him are of no avail before Indra they perish before they reach
This too
is
a Vedic quotation.
(Babdhdm)
the
first syllable
him,
is
without reaching him at all. Some are of opinion that the stanza primarily addressed to Indra, while the reference to soma is of secondary
i.
e.
character.
it is
$masa,
something which runs quickly, or runs in the body. The ridge has held back the water. 8 The ridge has held back the water.
e.
tivelfth section.)
i.
105. 19.
;
5 cf. Roth, op. cit., p. 62n 3 v. 40. 4 ; AV. 20. 12. 7. 4 This is the reason why Indra is called rjijt, i. e. one whose steeds feed on the resix. 89.
meaning
Yaska does not attribute any definite to the word. Durga translates it as
due of soma
8
(rji$am).
cit.,
' a vein '. The word occurs in It is probably connected once only. the RV. with aiman and means ' an elevated edge ', or ' bank ' ; cf. Roth, op. cit., p. 63.
a river ' or
p. 68.
x. 105. 1
SV.
1.
228.
Durga
5.
J5]
VAJAPASTYAM
is
81
Urva&i l
regions
(urn +
\/
(the name of) a naiad, (so called because) she pervades wide A/as to pervade '), or she pervades by means of thighs 2
'
(uru +
Apeardh
:
(a naiad) is
'to pervade'), or her desire is great (urn+ */va& 'to desire one who moves on water. Or else the word apsas
;
').
is
a synonym of beauty it is derived from the negative of (ftie root) paa (to devour) it is not to be devoured, but to be gazed at, or to be made perva3 sive. It is for clear perception,' says Sakapuni. In Whatever forbidden
'
'
food
4
',
is
not to be eaten.
is
In
'
Pervading
indeed
(the
word
signifies) pervasive.
(Apsarah)
:
(therefore) one
who
possesses that (apsas), i. e. a beautiful person the beauty is either acquired 6 On seeing her, the seminal fluid of Mitra and by her or given to her. Varuna fell down. 7 It is to this that the following stanza refers.
O Vasistha, thou art a son of Mitra and Varuna. O Brahman, thou wert born from the mind of Urvai^i. (Thou art) the drop that fell in divine
fervour.
O Vasistha,
All the gods received thee in the atmosphere. 8 thou art certainly the son of Mitra and Varuna.
1
Brahman,
thou wert born from the mind of Urvas'I. (Thou art) the drop that fellindivine fervour. Drop/ it is well nourished, it is to be absorbed. All the gods sup10 ported thee in the atmosphere.
it
nourishes
puskuram, because it is a means of or to be worshipped (VpHj). This other (meaning worship ('puja-karam), it is a means of of) puslcaram (lotus) is derived from the same root also
(posati) created beings.
Water
called
Pusyam
(flower)
is
pus
(to blossom).
is
Vayunam
intelligence.
(to string)
it signifies
He
1
he made
'
it intelligible
with
the sun. 11
Cf.
i.e.
2
3
Durga.
op, 'to
This
apsas, i.e. it is
In whatever given to her '. probably misled by the assumption that the passage contains Yaska's remarks, He does not seem to realize that Yaska here
passage from
. .
He was
The passage
two short quotations from the VS. in support of the two etymologies of apsas given by him.
cites
7
Cf.
Brh. D. v. 155.
VS.
14. 4.
The passage
apsas
Cf. Cf.
dp, i.e. to
6
show that
means
10
op.
7.,
p. 64.
vi. 21. 3.
82
HARAYANA
He spread unknowable
darkness
;
[5.
it
15
he made
May we
member
Vdjagandhyam
of the
This too is a Vedic quotation. the same meaning) with gandhya as the second (has
3
compound.
May we eat the soma. This too is a Vedic quotation. Gadhyam is derived from (the root) grah (to seize).
Like food which
4
is
straightforward. This too is a Vedic quotation. The verb gadk means to mix.
Mixed on
all sides,
mixed
all
around. 6
This too
is
a Vedic quotation.
is
is
ripe,
Taura-ydna means one whose car is very quick. Approach our sacrifice with the Maruts, thy friends Indra whose car is swift. 7
This too
is
of equal power,
a Vedic quotation.
Ahra-ydna means one whose car does not bring shame on him. 8 Make it presently, (Agni) whose car does not bring shame.
This too
a Vedic quotation. Hara-ydiia means one whose car is moving constantly. (We found) silver on him whose car moves constantly.
is
This too
is
a Vedic quotation.
Who, steady
i.
all.
10
e.
Pervading
is
hymns.
soft.
Vraiidl
When
When
thou uprootest
fall
roaring at the head of the howling wind, and the draught, is the drying agent.
soft.
12
7 8
J
ix. 98.
12
SV.
2.
1030.
Durga derives
Cf.
Roth, Hid.
&jap<utyatn
\/pat (to fall). Cf. Both, op. c., pp. 64-5. ix. 98. 12 ; SV. 2. 1030.
vGja
iv. 16. 11.
i.
from
and
iv. 4. 14.
viii. 25. 23.
i.
i.
10
101. 4.
54. 5.
126. 6.
Cf. Roth, op.
cit.,
" Fragment
p. 65.
of
ii.
24. 8.
5. 1
9]
NICUMPUNA
83
This too is a Vedic quotation. The verbs ml and vril, meaning to be hard, are joined together with the former. Nissapi means a libidinous person, i. e. devoid of virility. Paeas (virility) is derived from (the root) sap, meaning to touch.
1 O, do not hand us over to others, as a libidinous person his wealth. Just as the libidinous man wastes his wealth on others, so do not ye hand us over to others.
Turndtam means
it
flows quickly.
Like water on a mountain. 2 This too is a Vedic quotation. Ksumpam means a mushroom,
When, with
When
mushroom 1
a
When
of quick
is
synonym
it is
gone as soon as
it is
Nicumpuna means
mixed) with water.
e. it
exhilarates
(when
(Here ends
seventeenth section.)
Soma
5 spreads to waters.
These pressed soma juices accompanied by their consorts, i. e. waters, flow lovingly to be partaken, i. e. to be drunk. Soma goes to waters. it is filled with water. Ocean is called nwumpuna also The last
:
sacrificial
ablution
is
called
nicumpuna
also
they
recite
in a
low
down. 6
occurs as nicunkujia also.
This too
a Vedic quotation.
Nicumpuna
Padih means a
He who catches hold of thee, morning guest coming with wealth, like a bird with a net, shall be rich in kine, gold, and horses great is the life which Indra will bestow upon him. 8
;
i.
104. 5.
i.
viii.
i.e.
93. 22.
viii. 32. 4.
84. 8.
7
4 The sentence is omitted by Durga. The word artgra is here by Yiska derived from 'to calculate', and -/owe, to go .
'
VS.
i.
48
8.
27
20. 18.
tit.,
p. 07.
8
125. 2.
F2
84
V$KA
[5.
19
He who catches hold of thee, O guest who goest at daybreak, coming with food, as a boy catches a bird in a net, becomes rich in kine, gold, and horses great indeed is the life which Indra bestows upon him. A net is (so called) from being let loose on the ground, or from lying on the ground,
;
or from being spread on the ground. Pdduh l (foot) is derived from (the root) pad (to walk). That bright foot of his manifests light, conceals water,
2
and
is
never
relinquished.
and conceals water. The word busam is a from (the root) bru, meaning to sound, or synonym from bhrams (to fall). Whatever water he causes to fall by raining, the same he draws back again by means of his rays.
light
It is derived
(Here ends
VrJcah
3
tfte
nineteenth section.)
not
sufficient, or
is
strong (compared
with
stars).
(Here ends
tlte
twentieth section.)
of the month, indeed, saw (the stars) going along observed she rises up like a carpenter with a bent back Having
this,
e.
be witness of
The
red,
i.
bright.
months and
fortnights.
Maker of the month, i. e. the moon is the maker of The moon indeed saw the multitude of stars
And having
rises
which she will come in conjunction, she from a bent back be witness of this,
;
up
The sun
is
The constant one invoked you, O Asvins, when you released her from the mouth of the wolf. 6 There is a legend that dawn was seized by the sun. She called upon
the AsVins,
biting.
who
released her.
A
is
dog
is
on account of
The
i.e.
young sheep
not solar.
is (so
called because)
it is
Cf.
Roth,
2 3
x. 27. 24.
Cf.
i.
Roth,
In order to bring it into harmony with the solar calendar, an extra month of about thirty days is added every fourth year.
i.
105. 18
cf.
Brh. D.
2. 112.
7
117. 16.
The Indian
viii. 66.
AV.
20. 97.
SV.
2. 1042.
5.
22]
KRTTI
ffrtid (wool) again, is derived (to
85
from urnu
cover oneself).
from (the root) vr (to she-jackal is called vrkl also. a gift of a hundred rams to the
This too
is
Josavdkam known. 3
i.
e.
what
is
to
be made
ends the
tiventy-first section.)
sacrifice,
the gods to
whom
fat
(the food of that man) who praises the soma-juices are pressed, but not of his who speaks what is
you partake of
him).
man who praises you are pressed. But the two gods, to whom fat juices oblations are offered, do not partake of the food of that man who speaks
Indra and Agni, you partake of the food of that
is
what
unknown
6
to him,
i.
e.
who
is
a mere
reciter.
:
Krttih
is
derived from the root krt (to cut) 7 is thy protection, O Indra.
it signifies
fame or
food.
O
fame.
Indra, thy protection in the atmosphere This other (meaning of) krttih (garment)
it is
9
is
8
is
root also:
made
of cotton threads.
Or
else it is
comparison.
Clad in skin, trident in hand, and with bow outstretched. 10 [Wander about wearing the skin garment, and come to us bearing the
trident.
11
This too
is
12
&va-ghnl
One-
As a gambler
1
i.
'
116. 16.
7
Hide, skin
',
&c.
Grassmann,
op.
cit.,
cf.
p. 347.
viii. 90. f> SV. 2. 762. According to Durga, the other meaning of the word is a girl ', so called because she is
;
speech
',
Rg-ceda,
500.
3
'
i.e.
On account
wrapped
9
in cotton clothes.
Durga.
4
5
This
vi. 59. 4.
i.e.
third
recites-stanzas on the
One who
Durga.
bank of
some
work.
:
river
KS.
VS.
Cf.
9. 7
cf.
VS.
3. 61.
quotes a Brahmana pasBecause among the gods Indra and sage Agni have the major share, &c.
He
16. 61.
12
Grassmann,
5
;
op. ctY., p.
1432.
"
x. 43.
AV.
20. 17. 5.
86
URUSYATI
[5.
2*
is it
As a gambler picks up the die marked with four dots in play. Kitava, l Or else an onomatopoetic word = kim -f tava, i. e. what have you got ? 2 is a benedictory exclamation, good luck The word smam 3 is an unaccented pronoun and has the sense of
'
'.
Let the weapon of our numerous evil-minded vindictive foes not smite
us as a wave does a boat. 4
Let the weapon of all our evil-minded, i. e. whose minds are sinful, and Urmi always vindictive enemies not smite us as a wave does a boat. A boat (nau) is (so is derived from (the root) urnu (to cover). (wave) called because) it is to be pulled through (\/m), or the word may be
derived from (the root) a noun be an enclitic ? 5
nam
(It is
(to bend).
7
With
reference to this,
how can
6
it is inflected.
Lo
verb
give us wealth on all occasions. In (the above quotation) the word occurs in the locative
!
case.
The
In (the above quotation) it occurs in the ablative case. The verb urusyati means to protect. It occurs in the nominative plural also Let all others be destroyed. 9
(Here ends the twenty-third section.)
O Men, the consumer of waters, who is also the bountiful, with oblation the father, the observer of the deed. 10
:
fills
you
He
The words
father,
or to please.
The
whr
i.
e.
the sun.
a noun is shown by the fact that it is inflected and three quotations illustrating its inflexion in the nominative, ablative, and locative are cited. Towards the end of the twenty-second section Yaska says that samam is a pronoun he here uses the word ndma in the same sense. Cf. Professor Macdonell, Vedic Grammar
;
e.
him questions like the following win ? how much did you win ?
have you got to stake
op. cit., p. 68.
2
what
Roth,
? &c.
Durga
cf.
i.e.
begins to play.
3
Cf.
Grassmann,
viii. 75. 9.
6
viii. 21. 8.
v. 24. 8. viii. 39.
i.
The
accentless
it
as
cannot be
1-10.
Cf.
This
10
46. 4.
Brh.D.
8. 11. 2.
Cf.
Roth,
According to Durga,
it is
accentless
is
quite obvious,
and that
it is
5.
26]
P$THAK
;
87
root)
is a synonym of thunderbolt it is derived from (the sam (to kill), or from the causal of sad (to knock off). The thunderbolt that is terrible with that, O widely-invoked one. 2
;
This too
is
3
a Vedic quotation.
Kepayah
Jcapuyak,
i.
e.
puyam
is (so called
because)
it is difficult
tries to expiate
a vile deed.
(Here ends the twenty-fourth section.)
The first invokers of gods went forth their several ways, their glorious deeds are hard to surpass. Many, who were not able to ascend the ship of 4 sacrifice, remained in this very world, stinking. went forth severally. Prthak (severally) is derived from (the They
First invokers of gods i. e. who invoked the gods, and performed glorious and heroic exploits, which are hard to be surpassed by others, i.e. those who were not able to ascend the ship of sacrifice. Now those, who were not able to ascend the ship of sacrifice, remained
root) prath (to spread).
:
here,
i.
e.
Srma 5
(sam
is
in this very place, or in debt, or in this world. The word a synonym of arm, (so called because) it is very much moved
6
\/$r).
all
these pressed
these
soma
juices
thyself.
all
places
which thou
supportest thyself. Amsatram* a means of protectipn from calamity, i. e. a bow, or coat of mail. coat of mail (kavacam) is (so called because) it is bent in a crooked manner (ku + aiicitam), or it is slightly bent (ka + ancitam)
or
it is fitted
horses, win fortune, here make a chariot that brings Pour down, in the cavity, the drink for men, having wooden prosperity. 9 troughs, furnished with a stone wheel and pails and armour. Refresh the horses win good fortune let victory be your fortune
Refresh the
make
wooden,
to each other,
i.e. the sun first consumes the waters by means of evaporation, &c., and then gives them back through rain.
1
Koth,
op.
cit.,
pp. 69-70.
e.
body.
Cf.
Cf.
Grassmann,
;
op.
cit.,
p. 1380.
x. 50. 6.
x. 42. 7
AV.
AV.
20. 89.
7.
Grassmann,
Cf.
op.
cit.,
p. 2.
Shivering
x. 44.
';cf.
Grassmann,
op. cit., p.
851.
x. 101. 7.
Roth,
20. 04. 0.
88
LATA
of
[5.
26
made
wood
trough (d-hdva)
is (so called)
is (so called because) it goes down very deep (ava-atita). stone wheel, i. e. a pervading wheel, or a wheel that frightens away. Having pails of armour: let your armours be the substitutes for pails.
Con-
Kosa
out.
(pail) is
derived from (the root) kus (to draw out): it is drawn of) ko&a (treasure) is derived from the same
Pour down the drink it is .accumulation, a great collection. water for men. The seer compares a battle with the characteristic for men, of a well. Palate * is called kalcudam kokwd signifies tongue, that (tongue) is (called) kokuvd is placed under it. because, being noisy Tongue (kokuyamcfad), it utters sounds. [Or it may be derived from (the root) kokuy, meaning to make a sound.] Tongue (jihvd) is (so called because) Tdlu (palate) is derived from (the it calls out again and again (johuvd). it is the highest part (in the mouth), or from lat root) tr (to cross) (meaning to be long) by metathesis like talam (surface) the word laid (creeper) is (derived from the same root) without metathesis.
root also:
:
section.)
O Varuna, thou art a benevolent god, into whose palate seven livers as into a hollow channel. 2
flow
the
Thou art a benevolent god, i. e. a bountiful god, into whose palate flow the seven rivers for their course as into a hollow channel. This too is
a Vedic quotation. 3 [Thou art a benevolent god, i. e. a bountiful god, or a munificent god, O Varuna, to thee belong the seven rivers. A river (sindhu) is (so called) from flowing (sru). Into thy palate flow the seven streams. Su-Hrmi*
(channel),
i.
e.
hollow channel.
6 According to Taitiki, blritam means atmosphere, and is derived in the following manner the former part from (the root) ve and the latter
:
from
(the root) Ir: the birds or luminaries Vedic stanza illustrates this.] G
move
in
it.
The following
section).
cit., 1.
1. 1., vol. i,
p. 4.
see
28.
12
AV.
20. 92. 9.
The comment
brackets
7
This
is
is
longer recension.
;
he derived
907
The
i.
section is quoted in
1. 1,
toto
by
Patanjali,
from Vsr
5
<
(to
move).
op. cit.,
vol. 1, p. 4.
Troop
',
cf.
Grassmann,
op. c#., p.
6. i]
SRNI
89
For them he twisted the grass soft to tread, in the atmosphere they appear like lords of all creation. At night, at dawn, at men's earliest call, 1 (may) Vayu and Pusan (come) with their teams for our welfare. For them, the grass soft to tread is twisted. They come as protectors
or benefactors of
light.
all.
Or
else it is
Btritawi means atmosphere it is full of fear or used for the sake of comparison, i. e. they appear like At the termination of in a great multitude of men.
:
i.
e.
protection.
Yoked
'
is (so called)
Accha
fekapuni.
is
It
means
to obtain
',
says
Par
I,
Enam
5
3 Im, and svm have been explained. and enam are explained by the words asya and asydh*
Sriii means a hook, (so called) from urging (Vsr). Ankum (hook) derived from (the root) anc (to bend) it is bent. From the vicinity of the hook, let him here come to ripe grain. 6
:
is
This too
is
a Vedic quotation.
the nearest place of the hook, let him come to the ripe herbs, let him come to the ripe herbs.
From
section.)
CHAPTER VI
O AGNI, O Sovereign lord of men, burning quickly with thy flames, thou art born, glowing with bright (days), from the waters, from within 7 the flintstone, from the forest-trees, and from the herbs. O Agni, burning quickly with thy flames, thou (art born) with bright days. The words dm and su are two synonyms of quick. Ksani, the latter part (of db-u-vu-ksani), is derived from (the root) ksan (to injure) 8 8uk is derived it quickly injures, or procures (sanoti) with its flames.
:
from (the
ablative
3 ;
Or the nominative has been used for the root) sue (to shine). The former part (of d-sumksani), this is shown by the context.
;
vii. 39.
x. 101.
1 .
3
;
VS.
12. 68.
Cf.
Grassmann,
cf.
15
cf.
Professor
7 ii.
8
VS.
11. 27.
Macdonell, 3 See 1. 7
4
The
i.e.
Professor Macdonell,
op. cit.,
(Mu-tuk-nani.
See
:
4. 25.
'
Sickle
cf.
Grassmann,
op. cit., p.
1576.
All the other words, like 'from the waters, from within the stone', Ac., are in the ablative.
90
i.
;
LOSTA
[6. i
the latter is formed from the desiderative e. the letter a, is a preposition of the causative of (the root) sue, i. e. desirous of kindling quickly. uci (glowing) is derived from (the root) sue, meaning to glow. This other
'
:
Sin is removed (meaning of) &uci (pure) is derived from the same root also from him,' say the etymologists. May Indra make us fearless from all quarters. 1 Atsdh 2 means quarters, (so called) from being situated (a-sad). Ayah means intermediate quarters, (so called) from pervading ( \/as*). Kadi means fist, (so called) from shining (pra-kas). Fist (mustlh) is (so called) from releasing ( >/muc), or from stealing ( -/raus), or from stupefying
(
Vmuh)*
These boundless regions, which thou hast seized, Indra, are thy fist, Lord of wealth. 4 These two regions, i. e. heaven and earth, having a boundary, are (so called) from being bounded. Modltas means a bank it restrains the stream. Kula (bank) is derived from (the root) ruj (to break) by metathesis and
: ;
losta
(lumps) without metathesis. which thou hast seized are thy great
These
Lord of wealth
O Indra, O Indra,
all
crush the han~Iless, thundering (cloud). having made him handless, crush the cloud that thunders
around.
(Here ends
tlie
first section.)
He made
a
to pierce, the enclosure of speech, being afraid, yielded the paths easy to tread for driving the cattle.
The following speech well protected the widely-invoked one. 7 AlMrwa* means easy to pierce, i.e. a cloud. Vala (cover) is derived from (the root) vr (to cover). Vraja (enclosure) is (so called) because it moves in the Of go, i. e. of the atmospheric speech. atmosphere.
Being afraid, he yielded before slaughter. He made the paths easy to tread for driving the cattle he made the paths easy to traverse in order
:
invoked one,
i.
e.
ii.
41. 12;
AV.
20.20. 7
57. 10.
cf.
Grassmann,
because one
jits
called stupefying,
to
Ruj ) ruj ) ruka > kiira by metathesis, and by the interchange of r and f; ntf) rosta } losta by interchange of r and I. 6 iii. 30.8; VS. 18. 69.
5
kfila
becomes perplexed as
are.
4
what
cit.,
contents
7
3
iii.
'
30. 10.
',
Niggard
cf.
Grassmann,
op.
cit.,
p. 121.
iii.
30. 5. 4
Roth,
op.
p. 72.
6. 3]
VIRUDHAH
is
91
shatter
Indra, tear up the Raksas with their root, rend them in the middle, them in the front. How far did you entice him? Throw the
1 burning weapon upon the foe of prayer. O Indra, tear up the Raksas with their root. Mulam (root) is (so called) from releasing ( -/mur), or from stealing ( Vmus), or from stupefying
(
Jmuh)* Rend them in the middle, shatter them in the front. Agram (front) is (so called because) it comes nearest (d-gatam).
i.
How
',
far,
what country. up Salcdukam 3 means one who is perplexed it means one who is sinful say the etymologists. Or it may be sararulcam, i. e. moving everywhere,
e.
to
'
formed by reduplicating (the root) sr (to move). Tapusi (burning) is derived from (the root) tap (to heat). Hetl (weapon) is derived from (the
root) /tan (to kill).
and swelling (Indra) indeed (slew) even him who was lying whose waters are auspicious. 5 i. e. waters), having auspicious waters,
Visruhah means streams, (so The seven streams grew
quotation.
called)
(with
like
Vedic
Virudhah means herbs, (so called) from growing (viVrult). Herbs are our means of salvation. 7 This too is a Vedic quotation. Naksad-ddbham 8 means one who strikes down any man who approaches, or who strikes down by means of a weapon which can reach all. Who strikes the approaching opponent, who is swift and who dwells on
mountains. 9
This too
10
A-skrdhoyu
short.
is
a
11
synonym
of short
it is
mutilated.
He whose
1
life is
not short,
who
is
undecaying, and
c
who
is brilliant.
iii.
80. 17
vi. 7. 6.
sentence
tnillam
to
x. 07.
VS.
12. 77.
it
(Vinuh).
3
4
Durga explains
as na-ktad-ddbham,
i.e.
Melting 'jcf.Grassmann,
op. cit., p.
1401.
v. 32. 6.
one who annihilates by his mere presence without killing; annihilating, Giassmann,
op. cit., p.
payasam',
Yaska paraphrases kat-payam by sukhaDurga by kapayam, i.e. a cloud whose water is sweet Sayana by sukhakaram pai/o yasya; 'swelling', Grassmann, op. cit.,
;
157.
;
vi. 22.
10
i.
e.
mann,
ll
Grass-
p.
311
cf.
Both,
op.
cit.,
p. 72.
vi. 22.
AV.
20. 36. 8.
92
This too
step.]
is
RUJANAH
a Vedic quotation.
[6.^3
l
[Ni&rmbhdh
May those goats, who draw with a firm step, bring Pusan, the refuge of 2 men, in a chariot, may they (come) bearing the good. those goats, who draw with a firm step, bring Pusan, the refuge of May 3 men, i. e. the refuge of all the born beings, in a chariot.
Brbad-ukthah
4
to
whom
a hymn, or
hymns
are to be addressed. 5
or
soft in the
This too
inside of
is
a Vedic quotation.
:
its inside
(udara)
is
soft,
it is
May
my
This too
a Vedic quotation.
We
desires.
word rdupe
of
later on. 7
desires.
many
Man
is
indeed of
many
a Vedic quotation.
Eating insatiably and devouring too much. This too is a Vedic quotation.
This too
is
a Vedic quotation.
13
12 means one whose Bhd-rjlka light is well known. With a banner of smoke, (kindled) with fuel, of well-known This too is a Vedic quotation.
light.
Rujanah
1
u means rivers: they break (rujanti) whose enemy is Indra, 15 crushed down the He,
'
<J
their banks.
rivers. 16
quickly'
op.
2 8
Durga explains the word as drawing and Grassman as stepping firmly ',
' ;
x. 79. 1.
10
1J
Lit. steal.
v. 54. 6.
cit.,
p. 735.
Durga
an
vi. 55. 6.
Durga explains janasriyam as 'one whose glory has become manifest ', i.e. as a possessive compound, which is impossible from the
accent.
who
consume its sap. Durga explains the word as 'of straight or steady light', and Grassmann,op.7.,p.391,
'
Roth doubts the accuracy of Y5*ka's etymology, which is supported both by M. W. and Grassmann, op. cit., p. 910.
5 7 8
1.
30.
Grassmann, op. cit., p. 1173. 10 Durga takes indra-satruh as a tatpuntsa compound, but from the accent it is clearly
Cf.
14
See
i.
6. 33.
a possessive
10
i.
178.5. Cf.Kalidasa,#umara-samWiaia,iv.
32. 6
4.
6.6]
This too
is
93
The army dispatched (against us) will not be strong. 2 The oblation has reached you every day with protection. 3 The food has reached you from all sides with protection. means day.
(Here ends the fourth section.)
Ghrainsa
Upalaprakqanl* means a woman who grinds grain on stones, or who throws grain down on stones. [Indra asked the seers, How does one live in famine ?' One of them answered, Nine are the means of livelihood in
'
famine,
i.
e. cart,
pot-herbs, kine, net, restraining the flow of water, forest, and the king.' This stanza is explained by the mere
fifth
section.}
a bard, my father is a physician, my mother a stone-grinder. Planning in various ways, desirous of wealth, we live, following (others) like cattle flow, Soma, flow for Indni's sake. 6 I am a bard, i.e. a composer of hymns. My father is a physician.
;
am
The word
grinder,
root)
i.
tatah
is
a synonym of offspring,
it
means father or
son.
Stone(the
i.e.
she
who
e.
Desirous of wealth, lovers of wealth. We Flow, Soma, flow for Indra's sake/ this is
In the bosom.
the small, even the
i.e.
one
who knows
Bad
1
friends,
is
This too
Cf.
Roth, op.
cil.,
p.
74; Grassmann,
op.
cit.,
means to
injure.
Durga, and
omitted by MSS. of the shorter version and is evidently irrelevant. Cp. Brh.
DM
7
Zoc . rft
Roth, toe. cit. 4 Durga explains it to mean a maid-servant who prepares the necessary things used for
;
vii. 69.
cf.
ix. 112. 8.
Cf. Roth,
loc. cit.
Indra lets the higher one, i.o. the cone in the form of rain-water, flow in
x. 27. 18.
pressing
cf.
the
soma
op.
cf.
also
<
quoted by Roth,
the atmosphere.
8
Durga.
cit.,
p.
75
<
;
reckoning the
864.
Grassmann,
p. 257.
Brh. D.
vi.
smallest part
vii. 18. 15.
Grassmann,
op. cit., p.
13 8.
is
94
Abhyardhayajvd
into separate parts.
1
ASME
means one who
offers sacrifices
[6.
2 Pusd, who sacrifices in separate parts, pours down. This too is a Vedic quotation. I/cse means thou rulest.
Thou
This too
rulest,
is
a Vedic quotation.
j^Ksotiasya-
means of
abode.]
As*vins,
This too
is
a Vedic
quotation.
We
O
i. e.
We
in
the nominative.
Come
to
us,
AsVins of equal power. 7 i. e. To us, in the accusative. With us who are equally strong, O Bull. 8 i. e. With
case.
mental
e.
Extend
i.
this to us,
To
us, in
May
Our
case.
From
Bestow treasures on us, O Vasus. 12 i.e. On us, in the locative case. 13 1* Pathats means atmosphere it is explained by the word pathd.
:
down
the atmosphere. 15
'
Water
is
drinking
</pd,
to
drink
').
He
This too
is
a Vedic quotation.
also called pathos, from swallowing 17 one, carry up the food of the gods.
Food
is
(Vpd, to swallow).
wise
J0
19
TB.
ii.
5. 4.
2 vi.
3 4
50.5.
" VS.
1S
8. 18.
i.e.
seven in
all,
The passage within the square brackets is omitted by MSS. of the shorter recension only, and not by Durga.
i.
is
Grassp. 76.
117. 8.
4. 22.
mann,
VS.
i.
"
"
p. ,805
cf.
Roth,
op.
cit.,
ix. 68. 5.
vii. 34. 10.
118. 11.
165. 7.
36. 10.
i.
x. 70. 10.
iii.
6. 8]
ASIS
is
1
95
This too
Savimani
We
This too
is
all
round. 3
means knowledge.
This too
is
a Vedic quotation.
(Here ends the seventh section.)
Dependent on the sun as it were, all will indeed divide the wealth of Indra among the born and the yet to be born, with vigour we did not think of every share. 5 Or else it may have Absolutely dependent they approach the sun. been used for the sake of comparison, i.e. they approach Indra as if he
;
among
Distributing all the treasures of Indra: as he distributes those who are born and who are yet to be born. Let us
think of that portion with vigour, with strength. Ojas (vigour) is derived from (the root) qj (to be strong) or from ubj (to
subdue).
(a mixture of milk and soma) is (so called) from being mixed to mix) or from being slightly cooked (a </sra, to cook). the (a -/sf other meaning of aslh (benediction) is derived from the root d-sds (to pray
JU"i/t
,
Now
for).
also
For Indra, kine (yield) mixture. 7 This too is a Vedic quotation. And That true benediction of mine to the gods. 8 When the mortal has brought thy share, thou that swallowest most hast consumed the herbs. 9
:
When
to seize.
the mortal has obtained thy share for thee, thou that swallowest Jigartl means to consume, or to invoke, or
(We
we do
thou indeed knowest, O Agni." We are confused, but thou art not confused ;
thou,
O
1
Roth,
op.
cit.,
p. 76;
Grassmann,
op.
ctt.,
Grassmann,
7 8
p. 187.
p. 1493.
2 a
*
viii. 69.
AV.
72
;
20. 22. 6.
vi. 71. 2.
TS.
i.
iii. 2. 7. 2.
;
v. 13. 4
iii.
27. 7
163. 7
x.
VS. 29.
18.
10
Although very
This
is
swallows
viii.
;
99. 8
AV.
20. 58. 1
SV.
1.
267
grass.
2.
669
6
"
Durga.
x. 4. 4.
96
VIJAMATA
dvamdnah means
(He) who praising verily offers praising. This too is a Vedic quotation.
[6.
your
is
The god with favour turned towards the gods. 2 The god whose favour [Krp is derived from the root krp (to pity),
(Here ends the eighth section.)
For I have heard that you are more liberal than a son-in-law, nay even more than a brother-in-law. Now with this oblation of soma, O Indra and
Agni, I will compose a new hymn for you. I have heard that you are more liberal indeed than a would-be son-in4 5 It is well known law, i. e. one whose son-in-lawship is not quite complete.
'
that the people in the south apply the term vijdmdtd to the husband of a
purchased maiden.
e.
By this is meant a bridegroom, whose relationship is not Jdmdtd (son-in-law) is (so called because) he is means offspring. Nay even more than a brother-inmore liberal than a brother-in-law. 6 They, who are well versed in
primary causes, remark that a brother-in-law is (so called because) he comes very near on account of his relationship. Or else he is (so called because) he sows parched grain 7 from a winnowing basket. Ldjdh (parched grainy is derived from (the root) Idj (to parch). Syam, a winnowing basket, is derived from the root so (to finish). S&rpam means a sieve for winnowing grain, it is derived from (the root) ?' (to fall off). Now, O Indra and Agni, I shall compose [a new] altogether new hymn for you, along with this oblation of Soma.
We
O O
son of U&j. 9
i.
e.
who
prepares
soma, resplendent like Kakslvat, the son of Us*ij. Kakswdn, who possesses secluded apartments.
U&ij
1
is
i.
i.
151.
is
because he
is
very
127.
2.
AV.
20. 67. 8
VS.
15.
47
SV.
1.
465;
3
4
1163.
The
i.
109. 2.
Cf.
i.e.
Roth,
<
p.
cit.,
p. 79.
brother-in-law takes grain from a winnowing basket and throws it on the head of the bride
and bridegroom.
8
''
son-in-law, but
c
who pleases the girl's father by making many costly presents. Durga.
18. 1
VS.
3.
28
cf.
SV.
1.
189
2.
813.
A brother-in-law,
i.
e.
6. 12]
KIMIDIN
man may have been
intended
:
97
i.
of a
make me,
e.
fine
shoulders),
me who
prepare the
soma.
let
heated like a pot on the fire, being tormented by you. Bear unyielding enmity to the foe of prayer, the eater of raw meat, the malignant man of fierce
1
eyes.
Indra and Soma, (torment) the vaunter of evil deeds. Agha (evil derived from (the root) han with the preposition a shortened, i. e. it kills. Tapus is derived from (the root) tap (to heat). Pot (earn) is (so called because) it is a heap of clay (mrc-caya), or it may be derived from (the (Bear enmity) to the foe of root) car (to walk), from it waters go up. prayer, [i. e. one who hates a Brahmana, and who eats raw meat], to the
deed)
is
eater of
to the
man whose
eyes are
fierce],
and
to the
man
carv-
Raw meat is (so called because) it is procured of dreadful eyes. the etymologists. Bear enmity. Unyielding, not ceasing ing/ say
which
'
by
2
;
or else
'
may not be reconciled even by those who are free from malevolence. 3 Malignant, i.e. a vagabond who goes about (saying) What now ', or What for the sake of back-biting. is this, what is this? Pisuiutk (back-biter) is
'
he adorns
(his
yarns) in various
ways.
(Here ends the eleventh section.)
Make thy powerful throng extensive like a net, go accompanied by his minister, on an elephant. Hastening
with speed, thou shootest
4
:
like
a king
burn most
fiercely.
Prasitih
is
Go
G
like
is (so called) from from being fastened called) a king who is accompanied by his
(pajah)
(so
who
i.e.
is
the terror
of his enemies, or
who is
followed by his
own
attendants,
vii. 104.
AV.
',
8. 4. 2;
<
cit.,
Strength or power
',
Durga
cf.
Roth,
for
op,
p. 78.
2
'
cit.,
pp. 78-9.
Lit.,
Irreconcilable
p. 53.
',
;
Durga
cf.
Grassmann.
who
acts
like
a disease
his
op.
3
4
cit.,
*
enemies.
op. cit., p. 325.
7
i.
Fiend
iv. 4. 1
e.
His body-guard.
Durga.
98
elephant. of quick
SRUSTI
:
[6.
12
Hastening after the net with speed the word trsvl is a synonym derived from (the root) tr (to pass over), or from tvar (to hurry). Thou shootest, transfix the fiends with darts that burn, or enflame, or crush down most fiercely. The disease of evil name, which attacks thy womb. 1
;
it is
Of evil name Amlva 2 is explained by abhyamana, e. disease. A worm (krmik) signifies a worm (germ of disease) whose name is sinful. is (so called because) it grows fat (Vvnid) on raw flesh (kravye), or it may be derived from (the root) Jcram, meaning to creep, or from krdm (to crawl).
'
'
i.
Transcending all the evil deeds. Transcending all the crooked and wicked ways. Apvd* (something) transfixed with which (a man) is separated (from life or happiness), i. e.
disease or fear.
Away,
disease. 5
is
This too
a Vedic quotation.
'
Amatlh 6 means made at home or one's own intellect. Whose intellect is of a high order, whose lustre shone
',
[at stimula-
tion].
This too
is
The word
srustl
it
pervades quickly.
tu-elfth section.)
i.e.
O
O
who
in this sacrifice.
who
long
'
for,
i.
e.
desire, (their
'
e.
They Bhaga and Nasatyas, i. e. Asvins. says Aurnavabha. They are promoters of
Or else they are (so called because) they are nosetruth/ says Agrayana. born. 9 Purandhi 10 means very wise. With reference to this, who is very
wise
?
Some think
;
it
to be
is
placed prior to
lie is
it
according to others,
refers to Indra:
of manifold
x. 102.
AV.
op.
Cf.
'
Roth,
op. cit., p.
80 Grassmann,
;
op. cit.,
2
cit.,
Cf.
Roth,
12.
cit.,
80
Grassmann,
op.
p.
p. 93.
AV.
The word duritatn docs So Yaska was obliged to illustration from AV.
2.
28.
weight, sunshine ', &c. 7 AV. 7. 14. 2. ; SV. 1. 464. The word occurs twice in RV.i. 64. 9 73.2; but Yaska quotes
90,
:
neither of them.
8
'Immediately',
Cf. 12. 1.
'
Grassmann,
op.
cit.,
Cf.
Grassmann,
;
p. 1439.
VS.
7.
44
9
;
10
Bountiful
',
Grassmann,
op. cit., p.
824.
6.
4]
1
JARAYAYI
and the most dreadful shatterer
i.
99
of
cities.
activities,
it
Others
to
his
take
intel-
to
mean Varuna,
e.
who
is
praised
with
regard
ligence.
This too
is
a Vedic
:!
is
a synonym of colour
it is
This too
is
Vedic quotation.
section.)
There
there
is
is
indeed kinship,
O
5
you. O gods destroyers of those who seek to injure others, of you there is indeed Apyam (friendship) is, derived kinship, and there is friendship among you.
friendship
among
from (the root) dp (to obtain). Sudatrah 1 means bountiful giver. May Tvasta the bountiful giver diss This too is a Vedic quotation. tribute wealth among us. Suvidatrah means benevolent. O Agni, come towards us with benevo" is the name of a series lent gods. 10 This too is a Vedic quotation. Anutak of succession, it clings one to the other.
fl
This too
is
a Vedic quotation.
He, the overpowering, the great, the dustless, (shines) in the atmo14 This too is a Vedic quotation. sphere.
Girvandh means a god they win him over with hymns. The agreeable the sublime hymn to the god. This too
:
-"'
is
a Vedic quo-
tation.
'
Of good knowledge
;
',
Grassmann,
op. cit.,
p. 1552.
activities.
-
w
fl.
;
v. So.
op.
e<7..
p. 178.
7.
3
4
Cf.
v.
viii. 45. 1
'
SV.
1.
32.
op.
1S
Victorious, triumphant
p.
i.
Grassmann,
81.
5 '
cii.,
543
cf.
Roth,
op. cit., p.
Cf.
',
Roth,
op.
c'd.,
p. SO;
who
1107.
eat
vio-
lently
7
'
Grassmann,
op. nV., p.
Grassmann,
8.14.
07?. c*'.,
Durga takes arenu paumsyc as one compound, but they are two different words, as is indicated by the accent,
56. 3.
15
l4
p. 1534.
"
viii. 89.
7; SV.
2. 781.
vii. 34.
22; VS.
2.
21
G2
100
CANAS
[6.
15
The wind-tossed gods, who seated in a well-tossed region, created all these beings together. 1 In a well -stirred region, the group of atmospheric gods who are stirred
by breath,
over.
wind, and who, while satisfying the earth with fluids, created The principal clause they sacrificed has been passed living beings.
i.
e.
'
'
Straight
is
Indra. a
enemy
By By
won everything on which the stake was laid. 5 he won all that on which the stake was laid.
bull, (Agni)
Like a procreating
sacrifices.
chiefs,
all
of
the chiefs
by going
forth to you. All of you have become by swallowing first of all], or by accomthe word agriya, is agram itself with
O
O
upon us cooked
canas n
Indra, eat these prescribed oblations and bestow food. is a synonym of food. Pacati is used as a noun.
The word
12 Accept it cooked from the fatty portion. This too is a Vedic quotation. Or else it
may
13
!
It is well
known when
:
Just as
the
1
They
are indeed
first
rite.
15
x. 82.
f
VS.
17. 28.
1
Durga paraphrases
dusky
,
pro,
asthuh
by
prasthi-
A-surta, non-bright,
cit.,
i.
Grassmann,
Mini, i.e.
op.
3 4
p.
157
Roth,
toe. cit.
169. 3.
prescribed. It is quite wrong, for asthuh is root ao. 3rd pi. of sthn. 1 x. 116. 8.
tion,
8
6
n
J
'Pleasure,
op.
cit.,
satisfaction,
p. 485.
grace',
Grass-
mann,
-
wards me,
hurled towards
1.
me
'.
Durga.
Cf.
iii.
<
VS.
21. 60.
v.44. 8: see
vi. 12. 4.
15.
l3
14
28. 2.
7 iv. 34. 3.
8
Grassmann,
lfi
1407.
iv. 23.
8;
10. 41.
6.i 7 ]
l
AMINAH
h means immeasurable,
great, or invulnerable.
103
Immeasurable with forces. 2 This too is a Vedic quotation. Jajjhatlh means waters (so called because) they produce a sound. The Maruts like the waters. 3 This too is a Vedic quotation. A-pnitiskwtah* means unopposable, or unres train able. For us who are unrestrainable. 5 This too is a Vedic quotation.
tiasaddiuih
ineans eminent.
his
own
intellect.
This too
is
a Vedic
section.)
Srprah* (supple) is (so called) from slipping (Vsrp). This other (meaning of) srprah is derived from the same root
clarified butter, or oil.
also,
i.
e.
(We invoke)
This too
is
the supple-armed for our protection. 9 a Vedic quotation. Kwra&nau means two arms
of actions
is
they are
the promoters
10
11
Su-sipram
13
also.
is
This too
ipre
from
(the
means the two jaws or the two nostrils. Hanu (jaw) is derived Ndsikd (nose) is derived from (the root) Vnas root) han (to kill).
forth the milk beverage. 14
(to join).
is
(to put).
Eamsu 1C (delightful) is (so called) from giving delight ( A/ram). He the delightful one perceived with his variegated light. 17
This too
is
a Vedic quotation.
who
is
great in two,
i.
e.
impetuous ', M\V. mighty ', &c., Grassmann, op. cit. p. 93. VS. 7. 39. Frag, of vi. 19. 1
1
From <^am
'
(to go)
10
;
Lit.,
bathers (pra-snatdrau).
lips',
11
'Having beautiful
p. 1554.
Grassmann,
op.
tit.,
v. 52. 6.
12 viii.
',
21. 8.
',
Irresistible
i.
;
Grassmann,
op. at., p.
79.
13
14
'
Lips
Grassmann,
',
op. cit,, p.
1894.
7.
AV.
i.
'
101. 10.
vi
15
&c.,
Grassmann,
op.
cit.,
p. 695.
i.
'
33. 13.
1C
Cf.
ii.
Grassmann,
4. 5.
op.
cit.
p. 1129.
',
&c., Grass-
17
18
mann,
9
1577.
1.
viii. 32.
10; SV.
217.
&c,,
greatness',
102
KULI&A
the doubly great, immeasurable with his strength. 1 This too is a Vedic quotation.
[6.
i;
And
Akrah 2
(fort)
is
(so called)
fort,
the
From days
Stiydh
5
4 small) abundant.
making
(the
means waters,
The
sprinkler of rivers
1
from being collected together. and the rainer of waters. 6 This too is a Vedic
of
quotation.
waters, or one
is
he be our guardian, aye the protector of our bodies. 8 This too a Vedic quotation. Jabaru 9 means one who grows with speed, or who grows causing
May
others to decay, or
is
who grows swallowing (darkness or juice). The sun was placed on high in the beginning of creation. 10 This
it
too
is
(to
invoke).
sacrifice to the
This too
is
is
a synonym of thunderbolt;
it
is
the shatterer
of banks.
Like the branches (of a tree) cut down by the thunderbolt, the cloud rests 14 being in close contact with the earth. A branch of a tree, (so called because) it is attached to it. This other
(meaning
it is
of) skcwidha,
15
i.e.
shoulder, is derived from the same root also: The cloud lies on earth, being in close contact
with
vi. 19. 1
'
Hastening
'
',
Grassmann,
',
op. ctf., p.
477
Durga.
mann,
8
4
op. cit., p. 5.
iv. 5. 7.
;
iii. 1.
12.
iv. 7. 8.
of
op. cit.,
an epithet 'Making old, demon', MW. Agni as a consuming agent ', Grassmann,
cit.,
op.
p. 481.
p. 1590.
7
'
n
"
vii. 9. 6.
op.
ci.,p.330.
loc.
n
is
i,
jt
32. 5.
e>
F rom
yVfcandfc
to be attached
'.
x. 69. 4.
6. i 9 ]
GHRAMSA
1
103
Tunjah
(gift) is
derived from (the root) tuj, meaning to give. (Here ends the seventeenth section.)
I do not lack excellent praise of Indra, the wielder of the thunderbolt, in these subsequent hymns which are addressed to him at every gift.'2 I find there is no end to the praise of Indra, the wielder of the thunderbolt, in these subsequent hymns which are addressed to him at every gift.
This too
is
a Vedic
(Here ends
Illustrious indeed
tJie
eighteenth section)
him during day and during night. The mighty Indra, lord of wealth, strips him bare, who amasses wealth, who is fond of decorating his body, and who is a companion of selfish men. 5 The word ghramsa is a synonym of day, (so called because) juices are 6 evaporated during this period. Udhas means the udder of a cow, (so called) because it is more raised than the other parts, or because it is
fastened near the abdomen.
From
The man who presses soma for night is called udhas also. the day and even during the night becomes indeed illustrious. He strips him bare, i. e. the mighty lord of wealth strips
the
him during
him bare
;
man who amasses wealth, who is averse to the spread of righteousness who is fond of ornaments, who does not sacrifice, who is a fop, who decorates his bodygaudiiy; who is selfish, who is the friend of selfish
men. 8
He cleft the strongholds of him who lay in the bowels of earth, Indra shattered the lofty draught. 9 Indra cleft the strongholds of him who lay in the holes of earth 10 and
shattered the lofty cloud.
section.)
cf.
upa^/nah
7
8
i.
'
v.der,
op.
3
cit.,
p. 540.
;
i.
*
7. 7
AV.
Great
'
;
growth, or
slaughter', Durga
Dew, Durga. companion of the parsimonious ', Grassmann, op. ct7., p. 318, and tatcMutti,
e.
Grassmann,
',
op. cit.,
900
4
r>
tearing, pulling
MW.
33. 12.
i.
54. 3.
V.-84. 3.
Durga explains ifibtYa as cloud, i. e. who rests having closed the outlets (bila) of water, which causes the food (t7a) to grow.
10
104
KIYEDHA
Hastening forth for this Vrtra,
[6.
so
lord
who can
thunderbolt on him.
Desiring channels, for the waters to flow, rend him like the joint of a cow. 1 across Hastening forth, O Lord, hurl the thunderbolt quickly on this Vrtra. 2 Kiyedhd means one holds so much (= kiyad-dhd), or one who surrounds
many
attackers.
Bhrmi (whirlwind) 3
is
Vi&intah
tion,
a Vedic quota-
section.)
many and
it
self for
May
who
and wealth. 7
May
Tvasta,
who
loves,
i.
e.
ras (to
Of
make a
This too
Riijati
means
to decorate.
a Vedic
quotation.]
The word rju is derived from the same also. 12 (Let) Varuna (lead us) with right guidance.
quotation.
61. 12 ; AV. 20. 35. 12. Durga construes kiyedha with Vrtra, i. e. the cloud who holds unmeasured quantities
'
This too
is
a Vedic
i.
vii. 60. 7.
i.
7 8
142. 2
AV.
5. 27. 10.
of water.
He
is
nomina826) ex-
fluid
',
op.
cit.,
p. 542.
i.
case.
it
Grassmann
'
(op. ctf., p.
.
bhana
9
na + a + bhana,
i.
plains
i.
as
distributing
e.
Thou
bringest
Frag, of
22. 4.
cf.
the wheel of
10 x. 76. 1
Brh.D.
7.
116.
transmigration.
4
i.
u Durga remarks
any Vedic passage
explained by
give RV.
i.
31. 16.
Something which spreads far and wide on every side, i. e. the wheel of transmigra5
bharjlka.
iv. 8. 1.
;
tion,
Durga.
op.
cit.,
'Danger,
p. 1310.
affliction',
Grass-
90. 1
SV.
1.
218.
mann,
6.
22]
Prataclvctsu
l
PRATADVASU
means they two who have obtained wealth.
105
O
us.
2
Indra, urge the two bay steeds that have obtained wealth towards This too is a Vedic quotation.
section,)
Send our sacrifice for the worship of the gods, send our prayer for the obtainment of wealth release the udder at the performance of the sacred 3 rites, let waters be obedient to our call. Send forth our sacrifice for worshipping the gods, send forth our prayer
;
for the obtainment of wealth. At the performance of sacred rites, at the performance of sacrifice or the yoking of sacrificial car. A car (is so called because) it is covered with the excrement of the animal, or because it moves slowly, or because it produces a creaking sound when it moves. Let waters be obedient to our call full of comfort. Let waters be full of comfort for us.
O O
Indra, offering
Indra,
5 Hating the impious, king of both, Indra offers to tribes and men. He scatters the impious, and always hates them who do not press
the soma-juice.
of
He
distributes wealth
among
and
terrestrial
coskuyamanci and coskuyate are reduplicated forms. Sunutt means of one's own accord. That on which
my
heart
is set
has
me
of its
own
the
accord. 6
my
heart
is
e.
by (means
Divistisu
of)
sacrifice.
me
is
of its
own
the
accord,
used
in
horse-
sacrifice.
means sacred rites which lead to heaven. Abundance wealth consisting of hundred horses in the sacred rites of Kurunga. 7
of
Sthura (abundant) is (so called because) it becomes great having been collected in all measures. (minute) means something which is not
Anu
abundant.
the preposition a-iw (used as a noun) with its suffix like samprati. dropped Kurunga was the name of a king, (so called) because he attacked (the tribe of) the Kurus, or because he attacked the
It
is
Kuru
is
'Increasing riches
viii. 13. 27.
',
Grassmann,
op. cit.,
5
"
i.
33. 3.
p. 867.
2
162. 7
VS.
;
35. 80.
;
'
x. 30. 11.
viii. 4.
19
24. 29
cf.
Brh. D.
6. 44.
106
ASAMI
Kula
[6.
22
is
The word
krtira (cruel) belongs to the same root also. derived from (the root) kus (to knead), it is kneaded. Dutah (messenger) has been explained. 1 Jlitvalih means to animate.
(family)
Clouds
quotation.
animate
the
earth,
fires
the
sky.
This
too
is
a Vedic
'great', or 'one
fortified place. 3
who
is
invulner-
This too
is
a Vedic
The wielder of thunderbolts is praised as identical with the hymn. 4 The wielder of thunderbolts is praised as equal to the hymn. A nar&aratim 5 means one whose gifts are not vulgar. Vulgar, sinful,
unpleasant, crooked. Praise well the giver of wealth, whose gifts are not vulgar. 6
This too
is
who
is
who
is
independent,
who
does not
d<
^nd
on others, the mighty, the sweet-tongued (whose speech is whose tongue is fascinating, the praiseworthy, with hymns, praise, which are the means of worship.
delightful), or
i.
e.
stanzas of
Asami a is the opposite of sdmi (incomplete). Sdmi is derived from the root so (to kill). Liberal givers, bear this complete strength. 10 O ye whose gifts are delightful, bear this strength which is complete.
(Here ends the tiventy-third section.)
Let
me
not
make
my
for
See
iii.
5. 1.
i.
164. 51.
Cf.
i.
Grasamann,
1.
op.
tit.,
p. 52.
36. 4.
gifts
x. 22. 2.
9
190.
'Whose
4
;
'Not
t
Grassmann,
op. cit.
AV.
20. 58. 2.
p. 154.
i.
39. 10.
6.
26]
BEKANATAH
107
May we, always beseeching with our hymns, songs, praises, and the 1 straining of the soma, not make thee angry like a wild beast at the time when soma is pressed for who has not besought the Lord ? Galda, 2
;
means
because the extracted juice is stored in them. Let the soma-draughts flow into thee, aye and the extracted juices of vessels: These two words are inflected in various cases. Here it (galdd)
vessels, (so called)
5 !
means the
juices
in the vessels.
We We We
do not think ourselves guilty, or poor, or devoid of lustre. 4 do not think ourselves to be sinful, or destitute, or devoid of lustre. are celibate, devoted to study, austerities, generosity, and activity, said
5
the seer.
Bakurct
effulgent.
light, or
who
inspires awe, or
who runs
section.)
A^vins, working wonders sowing the grain with the plough, milking food for man, blasting the impious foe with lightning, you made far;
it were, with a Vrka means a plough.] plough, (so called) from cutting. Lahgala (plough) is derived from the root lay (to cling), or it is (so called) because it has a tail. Ldhgitfa (tail) is derived from (the root) lag (to cling), or from laiig (to wave), or from lamb
(to
hang down).
fair ones
7
!
Blasting the
impious foe with lightning or with (a flood of) water. of the lord.
Bekanatdh
principal sum) double, or because they advance on (security) of double (value), or because they demand double (price).
Indra overcomes
dishonest merchants. 8
all
the usurers
who
Indra subdues
1
all
usurers
who
who
viii. 1.
'
20
SV.
of
1.
307.
'.
117. 21.
Straining
t
soma
Grassmann,
op.
as
enslavers of
cit.
p. 388.
i.
15.1;
42.
agriculture, &c.,
by means of rain'.
The
VS.
4
8.
passage consisting of the etymological explanations, from Vrka ... up to (hang down), is
wind-instrument
op. cit. t p.
used
in
war
',
omitted by Durga.
8
Grassmann,
897.
108
AMHURAH
is
[6.
26
whose vision
days by
their action.
who do
where are you, the hearers of our invocations ? composition of the fish caught in a net. The fish
It is
3
known
to be the
they float in water, or they revel in eating each other. Net is (so called) because it moves in water, or it is set in water, or it lies in water.
Amhurah means
the same root also.
distressed.
is
derived from
4 This too is a Vedic quotation. Taking away from the distressed. The -wise established seven boundaries, transgressing even one of them
man
The wise made seven boundaries, a man going beyond even one of them becomes distressed. They are theft, adultery, killing of a learned man, abortion, drinking, habitual addiction to wickedness, and false accusation of
heinous crime. 6
Bata
is
a particle,
it is
and compassion.
Alas
thou art a weakling, O Yama, we have not found any heart or Another, indeed, will embrace thee, resting on thy breast on a tree. 7
i.e.
weakling, i. e. devoid of all strength. O Yama, thou art a weakling, of little strength. I do not know 8 thy heart, thy mind. Another woman, indeed, will embrace thee, joined with thy breast like a woodbine
it clings ( \/li), distree. Libujd (woodbine) means a creeper Vratati (creeper) is (so called) from selecting tributing (vi-bhaj-antfy. (Vvr), or from entwining (Vsi), or from spreading (Vtan).
with a
viii,
67. 5.
commentary on
abhi-dhetana
x. 5. 6.
In Max
Miiller's
Yaska paraphrases
by
abhi-
dhuvata.
abhi.
5
The former
is
is
imp. of
<^dhii
with
Matsydh (fish)
i.
float)
4 6 6
x. 10.
13
AV.
18. 1. 15.
Yaska paraphrases
is
avidtima
by
vijandmi.
x. 6.
AV.
5. 1. 6.
The former
The sentence
is
the 1st per. plur. aor. of </vid; the latter 1st per. sing. pres. o
6. 30]
SlRIMBITHA
(vdtd) causes it to swell (Va> pyai).
all.
1
109
This too
is
a Vedic quo-
As a trembling young bird has been placed on a tree. 2 As a trembling, or anxiously longing, young bird,
offspring of a bird.
i.
e.
the
young
:
the finite
6akalya has analysed vdyah into vd and yak then verb would have had the acute accent, and the sense have been
ratJtaryati means one desirous of something accomplished, desires a chariot.
''
incomplete.
The word
or one
who
This god desires a chariot. 4 This too is a Vedic quotation. (Here ends the twenty -eighth section.)
i.
e.
Adhavah 7 (agitator) is so called from agitating. Thou art the perfection of intellects and agitator
is
This too
a Vedic quotation.
speech
is
irreproachable.
is
10
Like Indra, thou bringest victory, and thy speech This too is a Vedic quotation.
irreproachable.
Go
to the hill,
We
root Jean,
inaudible'.
size,
(person)
is
'
and Jcdna on account of his short vision, i. e. one-eyed. Hideous, Or the i.e. whose manner of walking is crooked,' says Aupamanyava. word (vi-Jcata) may be derived from (the root) kut (to be crooked) by
metathesis
the
1
he
is
very crooked.
hills.
ix.
of the cloud.
35. 5.
;
'
',
2 3
x. 29. 1
'
20. 76.
1.
Orassmann,
',
p. 177.
One who
op.
cit.,
drives in
a chariot
Grassdesires
8
9
x. 26. 4.
mann,
speed
4
r>
1139;
'one
who
Cf.
Grassmann,
5
1
;
op.
cit.,
p. 53.
(raro/ianrtw)
Durga.
10
x. 84.
AV.
;
4. 81. 5.
viii. 60..
',
ix. 3.
SV.
2. 609.
u
12
x. 155.
'
cf.
Brh. D.
vi. 63. 8.
Appellation of a
man
Grassmann,
op.
Cf.
Grassmann,
op.
cit.,
p. 152.
cit.,
p. 1395.
110
shattered in the
KAKULATI
atmosphere.
1
[6.
30
is
Bithtm
frighten thee away with its heroes, i. e. waters. explained by Or else, Kirimbiflta is (a name of the seer) Bharadvaga, who endowed with We frighten thee black ears, destroyed evil fortune (with this stanza).
birita.
We
away with
The verb catay means to frighten. his heroes, i. e. actions. Parasarah 2 means a seer, born from the old and exhausted Vasistha. The seer Vasiatha (surrounded by) a hundred demons. 3 This too
also,
is
he
is
Krwirdatl 5 means having sharp teeth. Where your bright weapon, having sharp
Vedic quotation.
teeth, rends.
This too
is
Karufati 7 means having gaps in the teeth. [Or else, having seen some god with gaps in his teeth, the seer made this remark.]
(Here ends the thirtieth
section.)
Pusa Bhaga, (of enemies), 8 all fair and beautiful things. you
Fair
(is
give you
all fair
and beautiful
so called because) it
to be
won.
Destroyer
it.
(is
?
from
destroying.
But who
is
some,
this
it is is
an epithet of
his teeth
According to
god
Pusa
is
passage. 10 Indra, (make) the tribes liberal and sweet in speech. Indra, make us men charitable and soft in speech. 11 creature thinks me to be without a hero. 12
Brahmana
O O
This noxious
me
to be of little strength
'
were.
Idamyuh means
that
'.
The
'.
desiring this. Moreover, it is used in the sense of like expression Indra desirous of wealth here means having
'
'
'
wealth
1
See
'
5. 27.
',
Destroyer, annihilate!'
Grassmann,
op.
'
teeth
',
nV., p. 783.
3
<
24
cf.
Brh. D.
iv. 138.
Cf.
;
Brh. D.
iv. 139.
104. 21
AV.
8. 4. 21.
i.
174. 2.
cit.,
formidable
359.
teeth',
n
12
vol.
ii,
p. 377.
cf.
AV.
20. 126.
Brh. D.
1.
53.
166.
6.
33]
BUNDAH
in
111
Rich
quotation.
horses,
kine,
chariots,
and wealth. 1
This too
is
a Vedic
What
They
neither get the milk (to mix) with soma, nor kindle fire. Bring to us the wealth of the usurer. Subdue the low-born to us, O lord of wealth. 2
What are the cows doing in Klkotul Kikittu-* is the name of a country where the non-Aryans dwell. Non- Aryan tribes are (so called because it is said), What have they done ? or their assumption is that religious rites are useless. They neither get the milk to mix with the soma, nor kindle fire. Bring to us the wealth of the usurer. Maganda 4 means a usurer he advances with the thought that it will come back to him his son, i. e. born in the family of great usurers, is called pramagtinda. Or it means an epicurean who assumes that this is the only world and there is no other. Or it may mean impotent, 5 fond of
'
'
sexual intercourse
or one
as
who
two
paralyses himself,
pins.
i.
e.
his testicles.
He
Aid
Alk/.d (branch) is derived from (the root) &t.k (to be able). fitted (arandt). (testicles) are (so called) from being
lord of wealth,
subdue him to
arrow.
us.
to
subdue.
[Arrow]
most powerful, strongly made, and well shaped. Thy arrow Both thy arms which knock down enemies and swift. increase sweetness (for us) are well equipped and fit for war. 8 Powerful, having a great capacity of discharging arrows, or having an enormous capacity of discharging arrows. Thy bow is well made, well shaped, delightful. Thy golden arrow is the accomplishes Both thy arms
is
is
golden and
are
1
[fit
i-
for
battle]
beautiful, well
equipped for
<
battle.
it
Rdupe means
name
of a king
61. 14.
Sftyana explains
as the
2 3
iii-
53. 14.
also.
Cf. Muir, op. tit., vol. ii, p. 350. SOyane explains Kikata as aflteists who have no faith * and say : What is the use of sacrifice, sacred
rites, gifts,
The wealth
a usurer,
is
not spent
Durga.
for there is
the
010.
name
7
<
of a city.
op. ciX, p.
name
cif.,
of
non-Aryan
tribes',
Grassmann,
op.
p. 327.
112
VRNDAM
[6.33
knocking down by movement, knocking down by motion, [knocking down by sound, knocking down at great distance], or piercing the vital parts by movement, by motion, [piercing from the sound, or piercing from a distance].
(Here ends the thirty-third section.)
From the mountains, Indra transfixed the mellow cloud and held his well-aimed arrow. 1 From the mountains .Indra held the well-aimed arrow and transfixed
the well-ripe cloud, the giver of rain-water. Vrnd-am and vrndaraka are explained by
bunda
(arrow).
This same
sacrifice!-,
who
is
the maker of
Yama,
generated every month, day by day; the gods him their oblation-bearer. 2 appointed This same sacrificer, who is the maker of Yama, carries food which the gods eat. He is generated every month, every fortnight, day after day. And the gods appointed him their oblation-bearer. Ulbam s is derived from the root urnu (to cover), or from vr (to cover). Great was that cover and compact also. 4 This too is a Vedic quotation. Rblsam 5 means one whose lustre is gone, or taken away, or concealed,
the gods enjoy.
is
He
or
lost.
section.)
You covered the fire with snow during the day. You have bestowed on him strength rich in food. You have brought fire on earth, and you have raised the whole group for their welfare, O AsVins. 6 You have covered fire with snow, i.e. water, during the day, i.e. at You have bestowed on us and Agni the end of the summer season. strength rich in food. You have raised that fire which is in side rblsa, The whole group, i. e. a group i. e. earth, herbs, trees of forests and waters.
v
GOMI (group) and guna (quality) are (so called because) they count. All the herbs and living beings who spring to life on earth during the rainy season are but forms of the Asvins. With these words, the seer
praises them, the seer praises them.
section.)
viii. 77. C.
<
x. 51. 1.
x. 52. 3.
Eihnut,
Grassmann,
266.
According to Durga, it means earth, on account of its non-luminous character. f cf. Brh. D. ii. 110. i. 116. 8
5
-
7.2]
NATURE OF STANZAS
US
CHAPTER
Now,
relating
deities, to
VII
the
section
(of
therefore, (we
shall
explain)
to
deities.
The
section,
which
enumerates
panegyrics are primarily addressed, is called daivatam, The following is the detailed examination of the to deities. i. e. relating same. A particular stanza is said to belong to a deity, to whom a seer 1 addresses his panegyrics with a particular desire, and from whom he
whom
which reference has just been addressed, (2) directly addressed, Of these, the indirectly addressed stanzas are (3) and self-invocations. composed (lit. joined) in all the cases of nouns but the verb of the third
stanzas, to
:
The
(1) indirectly
person (only).
section.)
The chanters
(praise)
very
much Indra
alone. 6
Chant the sama-stanzas for the sake of Indra. 7 Without Indra, no place whatsoever is pure. 1
I will
Our
indeed proclaim the heroic exploits of Indra. 9 And so on. desires rest on Indra. 10
' '
the directly addressed stanzas are compositions in the second person and are joined with the word thou as the pronoun. 11 Thou, O Indra, (art born) from strength. O Indra, slay our enemies. 12 And so on.
Now
Moreover, the praises are directly, while the objects of praise are
indirectly, addressed.
Do
1
Sing forth,
its
Kwivas. 14
6
The praise is of four kinls, according to reference to (1) one's own name, (2) one's
(4] one's
viii. t8. 1
AV.
20. 02. 5
SV.
1.
:)83
2.
875.
H
ments,
Cf.
p.
beauty.
1.
Brh. D.
clause
'
x.
i.
61*.
SV.
cf.
2. 720.
2. 5, 5.
cit,,
vol.
'
ii,
82.
AV.
195.
lo
Cf.
x.
The
to
which
been made'
is
n
12
Roth, ir>3. 2
not the literal translation, but rather gives expression to the contextual meaning of the
x. 152. 4
;
AV. AV.
20. 08. 5
1.
21. 2
8.
'
44
Id. 70.
;
word
to*
used by Yaska.
viii. 1. 1
AV.
20. So.
SV.
1.
242
i.
x. 89. 10.
1. 7. 1
;
710.
20. 83. 4
;
AV.
20. 47. 4
20. 70.
"
i.
37.
1.
7; SV.
1.
198;
2. 14(1.
114
Approach,
STANZAS
Ku&kas, be
'
[7. 2
careful. 1
self-invocations are compositions in the first person and are joined with the word I as the pronoun, e. g. the hymn of Indra Vaikuntha 2
'
Now
the
hymn
of
Lava
3
;
or the
hymn
of Vak, 4 daughter of
section.)
Ambhrna, and
so on.
numerous.
Indirectly addressed and directly addressed stanzas are by far the most Self-invocations are few and far between. Moreover, (in some
stanzas) there is only praise (of the deity) without any benediction (being invoked), as in the hymn I will indeed proclaim the heroic exploits jf Indra. 5 Further, (in some stanzas) there is only benediction without any
:
praise (being offered), as: May I see well with my eyes, may I be radiant in my face, may I hear well with my ears. 6 This is mostly found in the
Yajurveda (tidhvaryave)
and
sacrificial
formulae. 7
:
Further, (in
some
stanzas) there are asseverations and imprecations 8 May I die to-day, if I be a juggling demon. 9 may he be deprived of ten heroes.
Now
is
Then was no
Further,
state:
(in
In the beginning
10 death, nor indeed immortality. there was darkness, hidden in darkness. 11 (of creation)
is
fly forth
do not
know whether
am
this or (that). 13
And
so on.
:
Further, (in some stanzas) there are censure and praise He alone is guilty who eats alone. 14 This dwelling-place of a liberal person is (beautiful) like a lotus-bed. 15 Similarly, there is censure of gambling and praise of agriculture in the
dice-hymn.
16
section.)
53. 11
;
cf.
Brh. D.
iv. 115.
'
x. 129. 2.
x. 129.
x.
48
49.
"
TB.
ii.
8. 9. 4.
x. 119.
x. 125.
i.
x. 95. 15.
i.
;
164. 37
AV.
9. 10.
15
cf.
Brh. D.
i.
32. 1
cf.
AV.
cit.,
2. 5. 5.
56
traced.
N.
x.
14. 22.
;
"
117.6
TB.
ii.
8. 8. 3.
Muir,
op.
;
vol.
iii,
pp. 211-12.
x. 107. 10.
x. 34.
104. 15*
104. 15'
vii.
AV. AV.
8. 4. 15*. 8.
4-.
15 C
"
Cf. Brh. D.
i.
3.
7.
5]
DEITY
115
With reference to this, the following is the ascertainment of the deity whose deity is not specified. Such stanzas belong to the same deity to whom tjiat particular sacrifice, or a part of the sacrifice, is offered. Now, elsewhere than the sacrifice, they belong to Prajapati accord1 ing to the ritualists and to Nara^amsa according to the etymologists. Or else the deity may be an optional one, or even a group of deities. 2
of those stanzas
;
is, indeed, a very prevalent practice, (in everyday life) in the world, (to dedicate things in common) including what is sacred to gods, to guests, and As to the view that a stanza belongs to the deity to whom to the manes. 3
It
may be objected) that non-deities are also praised the objects beginning with horse and ending with herbs, 4 g. 1 But he (the student) should not think that together with the eight pairs. matters relating to gods are adventitious as it were. This is to be clearly
the sacrifice
is offered, (it
like deities,
e.
seen (by the following) On account of the supereminence of the deity, a single soul is praised in various ways. Other gods are the individual Or else, as people say, seers praise objects limbs of a single soul. 6
:
according to the multiplicities of their original nature, as well as from its 7 They are the original universality. They are produced from each other. 8 are produced from (action (Ax/rma)), 9 they are forms of each other. They
their
soul.
is
Soul
is
indeed the
section.)
:
sphere
earth
whose sphere
is
say the etymologists (1) Agni, whose or Indra, whose sphere is atmosphere (3) the sun, (2) Vayu heaven. 12 Of these, each receives many appellations on
deities only,'
;
account of his supereminence, or the diversity of his function, just as u priest, although he is one, is called the sacrificer (hotr), the director of the
sacrifice (adhvaryu), the possessor of the sacred lore (brahma), and the chanter (udgatr). Or else they may be distinct, for their panegyrics as Cf. Roth, op. crt., p. 101. ing the human works to Accomplishment.
Of.
Cf.
crt.,
;
p. 112.
and
also
AB.
i.
There will be no crops without the .sun and there can be no life without food. Durga. 10 This is Yaska' s rejoinder to the objection
that non-deities are praised like deities. so-called non-deities, says Yaska, are
different manifestations of the
Ngh.
6
'
The
but
Xjrh. v. 3. 29-36.
Cf.
Brh. D.
iv. 143.
same
single
As, for
Aditi,
8
is
born from
soul.
Durga.
In other words, Yaska here propounds the doctrine of pantheism. Cf. Brh. D. i.
73-74.
J1
As
and the
AB.
AB.
ii.
17
KB.
SB.
;
viii. 8.
12
v.
32
i.
xi. 2.
Sarva. Pari. 2.
;
i.e.
To make existence
possible
by bring-
lirh.D.
C9
cf.
RV.
x. 158. 1
Muir,o/).
eif.
H2
116
[7.5
1 As to the view that (one receives well as their appellations are distinct. on account of the diversity of functions, (it may be many appellations)
remarked) that
many men
also can to
among
thenwelves.
With regard
enjoyment ihould be noted, as for instance, the community of men and gods with regard to earth. Community of enjoyment is seen in the following,
i. e. the enjoyment of earth by the cloud, together with air and the sun, and of the other world together with Agni. There everything is like the kingdom of man also.
Now (we shall discuss) the appearance of the gods. Some say that they are anthropomorphic, for their panegyrics as well as their appellations are Moreover they are praised with reference to like those of sentient beings. anthropomorphic limbs
:
two arms of the mighty one are That (heaven and earth), which thou hast
Indra, the
of wealth. 3
noble.seized, is
thy
fist,
lord
praised)
as
associated
with
anthropomorphic
A beautiful
4 Indra, come with thy team of two bay steeds. wife and delightful things are in thy house. 5
:
Moreover (they are praised) with regard to anthropomorphic actions 6 Indra, eat and drink the (soma) placed before (thee). 7 Hear our call, O God that hast listening ears.
(Here ends the sixth
section.)
Others say that they are not anthropomorphic, because whatever is of them is unanthropomorphic, as for instance, fire, nir, the sun, earth, the moon, &c. As to the view that their panegyrics are like those of sentient beings, (we reply) that inanimate objects, beginning from dice
seen
As to the view that they herbs, are likewise praised. with reference to anthropomorphic limbs, (we reply) that this are praised (treatment) is accorded to inanimate objects also 9 This is a panegyric of stones. They shout with their green mouths.
:
As
to the
2. 13.
x. 116. 7.
.
AV.
19. 15. 4.
T i. 10.
30. 6.
18. 4.
Ngh.
v. 8. 4-S>2.
x. 94. 2.
iii.
63. 6.
7.
9]
objects,
SHARES, ETC.
(we reply) that
it is
117
(in the case of
morphic
objects)
:
just the
same
inanimate
car,
This is a panegyric of a river. with regard to anthropomorphic actions, (we reply) that same (in the case of inanimate objects)
:
it is
2 This too before the sacriticer, they taste the delicious oblations. Or else they may be both anthropomorphic and is a panegyric of stones. unanthropomorphic. Or else (the unanthropomorphic appearance) of the
Even
gods,
who
action.
are really anthropomorphic, is their counterself in the form of (Karma) as sacrifice is that of a sacrificer. This is the well-con15
who
(Here eiuts
It has
seventh section.)
been said before that there are three deities only. Now we Now the following are the shall explain their shares and companions. of Agni this world, the morning libation, spring, the Gdyinrl metre, shares
:
the triple
chant,
enumerated in the
Ayitayl (wife of Agni), Prill vl (earth), and Hcl (praise) are the women. And all its function is to carry oblations and to invoke the gods. that which relates to vision is the function of Agni also. Now the gods
Now
with
(4)
whom Agni
is
Parjanya, and
(5)
jointly praised are (1) Indra. (2) Soma, (3) Vnruna, the Rtavas. There is a joint oblation offered to, but no
in
panegyric addressed to. stanza is cited (in order to show their) separate praise.
(Here ends ike eighth section.)
but no joint
the following
this,
May
never
lost,
cause thee to
guardian of the universe, whose cattle are this world. May he hand
thee over to these manes, and (may) Agni (entrust) thee to the benevolent
gods.
May
1
lost,
who
is
the guardian
x. 75. 9.
x.94.
2.
Ngh.
Cf.
;
v. 1-3.
According to Durga, the visible form of gods, like air, the sun, &c., are the working
3
17
1
;
but the presiding deities of fire, Ac., are the real gods and they are nnthroposelves,
AB. ii. 32; iii. 13; iv. 29; viii. 12, KB. viii. 8. 9 xii. 4 xiv. 1. 3. 5; xxii. GB. i. 1. 17. 21. 29; 2. 24 ii. 3. 10 12. 16;
;
Brh. D.
i.
115-18.
morphic.
Cf.
Professor
Ifacdonell,
Vcdic
x. 17.
AV.
18. 2. 54.
118
ADITYA
[7.
of the universe, i.e. he, the sun, is indeed the guardian of all created The third verse, beings, forthwith cause thee to move from this world.
'May he hand
it
is
doubtful.
According to some,
;
refers to Pusan, (mentioned) in the preceding hemistich others this extols Agni, (mentioned) subsequently. (May)
according to
Agni
(entrust)
it
may
(to
(su) or
from da
Now
Now his
whom
function
Indra
is
and to slay Vrtra. And all action Indra's function also. 5 Now the gods with jointly praised are Agni, Soma, Varuna, Pusan, Brhaspati,
is
Moreover, Mitra is jointly Brahmanaspati, Parvata, Kutsa, Visnu, Vayu. with Varuna Soma with Pusan and Rudra Pusan with Vayu praised and Parjanya with Vata.
; ;
;
section.)
:
the following are the shares of Aditya that world (i. e. heaven), the third libation, the rainy season, the jagaM metre, the seven teenfold hymn, the Vairu'pa chant, and the gods enumerated in the highest place as well as the women. 4 Now his function is to draw out and hold the juices with his rays.
All that relates to greatness
5
Now
is
Aditya's function also. He is jointly praised One should frame the remaining
portions of seasons, metres, hymns, &c. in accordance with the distribution of the places (already mentioned). Autumn, the anustiM metre, the twentyfold hymn, the Vairaja chant are terrestrial. Winter, the pdnkti metre, the
7 twenty-sevenfold hymn, the &dkvara chant are atmospheric. The dewy season, the aticcJtandas metres, the thirty-threefold hymn, the Raivata chant
are celestial. 8
section.)
Cf.
is
'
dirrjham brhat,
what
is
long
2
8
KB. GB.
ii.
viii.
i.
1.
19. 24.
Ngh.
Cf.
viii.
v. 4.
ii.
;
18-16.
7
AB.
9
;
32
iii.
13
;
iv.
31
viii. 12.
17
Cf.
KB
'
:
KB.
ii.
4
xiv. 1. 3. 5
3. 10.
xxii. 2
GB.
i.
i.
1-17,
;
18, 24,
29
ii.
12
4.
Brh. D.
130-1
these verily Indra was able to slay Vrtra that Indra was able to slay Vrtra with them
is
2-5.
Cf.
Ngh.
v. 5.
Cf.
AB.
;
v. 4.
12.
;
19
viii.
i.
7.
12. 17
5 6
'Enigmatical',
Cf.
MW;
iii.
'mysterious', Roth.
1
;
KB.
xxii. 9
xxiii.
Brh. D.
116. 131.
AB.
ii.
32
13; v.
viii. 12.
17
7.
13]
METRES
(so called)
119
Stanzas are
from praising].
is (so
Yajus
is
called because) it He thought derived from (the root) as (to throw). say they who are well versed in Vedic metres.
'
from thinking, metres from covering, [hymn derived from (the root) yaj (to sacrifice). Samu, is measured out by the stanza, or it may be
it
l Gdyatrl is derived from (the root) gai, meaning to praise, or from gam with tri by metathesis, i. e. three-coursed. It fell out of (Brahma's) mouth while There is a Brahmana passage he was singing'. Usnih is (so called because) it has stepped out, or it may be derived from (the root) sulk, meaning to shine. Or comparatively Ustilsa (headspeaking, (it is so called) as if furnished with a head-dress. is derived from (the root) snui (to wrap round). Kakubh is (so dress) Kakubh and kubja (crooked) are called because) it has an elevation. derived from (the root) kuj (to be crooked) or ul>j (to press down). Amistiibh is (so called) from praising after. There is a Brahmana passage It follows the Gdyatri, which consists of three verses only, (with its fourth verse of praise). BrJtAttl - is (so called) from its great growth. PaiJdi* is a stanza of five verses. The second member of the word 4 Tri$t\ibh is derived from (the root) stubh (to praise). But what does the tri
' :
:
mean ?
(It
it
means
swiftest),
i.
e. it is
Or
:
(it is
so called
because) praises the threefold thunderbolt. It that is the characteristic of the Tristubh. 5 thrice,
known
that
it
praised
Jagatl is a metre gone farthest, or it has the gait of an aquatic animal* The creator emitted it when he was disis a Brahmana passage Virdt 8 is (so called) from excelling, or from inclined to do anything'. 7 being at variance with others, or from extension from excelling, because
There
'
the syllables are complete from being at variance, because the (number of) syllables varies from extension, because the (number of) syllables is very
; ;
Cf.
GB.
ii.
3.
ccl.
p. 12S
5
:
The-
GCajatri,
'.
mana.
s
AB. iv. 28: Guyatrl conceived, she Anustubh conceived, gave birth to Anustnbh. she gave birth to Pankti. Jayati conceived,
Cf. also
'It
spreads
Cf.
like
Durga.
and
is brhat'.
Cf.
'
:
verses
4
*
:
Punkti. consists of
five
Jagatl during the night, they are verily night metres 7 i.e. When he had lost all pleasure in his
.
work.
10
:
Durga.
Cf. C4B.
3.
Cf.
AB.
vi.
20
' :
Vir&t
consists of
ten
also
AB.
viii. 2.
syllables'.
120
large.
AGNI
1
[7.
13
is
Figuratively it is called the ant-waisted. 2 derived from (the root) pel, meaning to go.
PipUikd
Those to
(ant)
whom
the
hymns are addressed, oblations are offered, and stanzas are addressed are 3 Moreover, by far the most numerous. Some are incidentally mentioned.
one
offers oblations to gods, having announced (lit. joined together) them with their characteristic appellations, as to Indra, the destroyer of Vrtra, to Indra, the deliverer from distress, and so [to Indra, who excels Vrtra], Some make a list of these also, but they are too numerous to be on.
collected
together in a
Some make
collected together particular aspect of the proper) appellations, just as give food to a Br&hmana who is hungry, or unguents to one who has taken a bath, or water to one
'
only which has which chief praise is Moreover, a seer praises deities with regard to deity). (Indra), the Vrtra-slayer, or the city-destroyer, and so a list of these also, but they are too numerous to be in a list. These (epithets) are mere indications of (a
list.
to
who
is
thirsty
'.
section,.)
Now,
therefore,
we
shall
We
is
take up the deities in their respective order. whose sphere is the earth. From what root the foremost leader, 6 he is led foremost in
it inclines,
'
a part of himself.
not moisten.'
make wet, it does says Sthaulas^hlvi, derived from three verbs', says Sakapuni, 'from going, from shining or burning, and from leading.' He, indeed, takes the letter a from the root i (to go), the letter ft from the root atij (to shine), or
is
He
a drying agent
'It
is
',
it
does not
dah
(to burn),
is
(to lead)
The
follow-
ing stanza
addressed to him.
(Here end*
1
tlie
fourteenth section.)
%
middle.
2
Durga.
of the twelfth section
The whole
and
this
; similarly epithets Vrtra-slayer ', &c., indicate a particular activity of a deity, but do not represent th >
independent entities
'
like
part of the thirteenth section are almost identical with the third Kkawfa of the
Dojrota BrMmatia.
3
KKc
4
,'
Ifytto&yy,
Cf.
Brh. D.
i.
17.
AB.
1 :
v.
16: Agnir
Agni
is
the
The
words
'hungry',
leader
7.
i;]
AGNI
121
I praise Agni, placed foremost, the god, the priest sacrifice ; the sacrifice!- and the best bestower of gifts. 1 I praise Agni, I beseech Agni. The root -Id means to solicit, or to
Of the
worship.
plained.
brilliant
Purohita (placed foremost) and yajua (sacrifice) have been ex(god) is (so called) from making gifts (Vda) or from being (Vdip), from being radiant (*/dyut), or because his sphere is
Dew
is also called deity (devata). derived from (the root) ku (to (Hotd) (sacrificer) The best bestower of gifts the most liberal sacrifice), says Aurnav&bnft. of delightful riches. The following additional stanza is addressed to giver is
heaven.
He who
invoker.
called
god
(deva)
is
Sacrifice!*,
'
',
him
also.
Agni should be
the gods here. 2
solicited
by
new he
;
shall bring
solicited, [should be worshipped], by older are the younger ones, bring the gods to this He (the student) should not think that Agni refers to this (terresplace. trial fire) only. The two highef luminaries (lightning and the sun) are called Agni also. With reference to this (the following stanza refers to)
May
Agni,
who
by
should be
seers as well as
us,
who
section.)
Let them procure Agni like beautiful and smiling maidens of the same mind. Let the streams of clarified butter be united with fuel; enjoying them th6 god, who has all created beings as his property, is gratified/'
maidens who have the same (so called) from breathing G together or from thinking together. (Let them bend towards) Agni of clarified butter, like beautiful smiling maidens, is a simile. Streams i. e. of water. Let them be united with fuel. The root nas means to obtain
Let them
6
it
like
minds.
Samanam
is
or to bend.
Enjoying them, the god who has all created beings as his The root her means to desire to obtain, i. e. he desires property to obtain them again and again.
is gratified.
1
i.
1.
1;
8.
of.
Professor
Macdonell, Vedic
i.e.
Reader, p.
i.
1. 2.
youth, beauty, &c., have the same mind, i.e. of di-voting themselves to their common hus-
8
1
iv. 58.
i.e.
atmospheric
Durga.
band. Durga, who thus indirectly supports polygamy, * i.e. The atmospheric fire. Durga.
122
JATAVEDAS
The wave,
rich in honey, has arisen
[7. 17
1
This
is
regarded
a Brah-
He
mana
2 indeed, from the ocean and from the waters. a Brahmana passage Moreover, there is quotation.
rises,
This
:
is
deities.
it
divine
in
They call Agni Indra, Mitra, and Varuna (they) also (say) that he is the Garutman of beautiful wings. The sages speak of him who is one various ways they call him Agni, Yama, MatarisVan."4 The wise speak cf this very Agni, [and] the great self, in various ways,
; ;
as Indra, Mitra, Varuna, Agni, and the divine Garutman. Divine, born in heaven. Garutman is (so called because) he is praised, or whose soul is mighty, or whose soul is great. He to whom the hymn is addressed and
the oblation
5
is offered, is this very (terrestrial) Agni. These two higher luminaries receive (praise and oblations) under this appellation incidentally
only.
section.)
derived
or he
is
known
he pervades every created being, or he has all created beings as his property or wealth, or he has all created beings as his knowledge, i. e. discernment. There is a Brahmana passage that because, as soon as he was
:
is
And
The
move towards
Agni.
section.)
will press sonia for Jatavedas. He shall consume the property to the niggard. He takes us, i. e. the assembly, across all belonging obstacles ; Agni carries us across troubles like a river by means of a boat.) 8
(We
(We
1
will press
VS.
1
soma
cf.
for Jatavedas,
i. e.
iv. 58. 1
17.
89
AB.
ii.
i.
22.
c 7
Cf.
i.
92
is
ii.
30-1.
Cf.
2 3
KB.
Cf.
v. 16.
1.
The quotation
hi
untraced.
AB.
i,
15
AB.
;
ii.
;
3; TB.
teB.
i. <>.
12;
GB.
1. 4.
Agnir
8
i.
devanum
1.
injufy,
'Agni indeed
is
is
the
ii. 1.
12
Sad. B. 3. 7
2.
MS.
(sacrificial)
1)9.
14.
The stanza
longer
M.
164. 46;
AV.
i.
',).
10. 28.
MSS.
Durga.
of
the
recension,
6 Cf.
Brh. D.
78.
7.
ai]
JATAVEDAS
123
worthy of being worshipped. For the pressing and straining of the immortal king, i.e. the soma, he shall consume, i.e. he will burn with determination, or reduce the property of the niggard to ashes, for the sake The meaning is that he will cause soma to be offered. He of sacrifice.
takes us,
i.
e.
Agni
a very deep and broad stream, by a boat, i. e. he helps us to overcome difficulties as if he were to take us The following additional stanza is across a river by means of a boat.
carries us across troubles like
river,
addressed to him
also.)
sit
Do ye
else it
on
this
our grass. 2
actions impel Jatavedas, who pervades everywhere. Or be a simile, i. e. Jatavedas, who is like a horse, may he sit on In the ten books (of the Ryvedv) there is but a single this our grass.
With your
may
hymn, containing three stanzas in the Gayatri metre, addressed to Jatavedas. But whatever is addressed to Agni, is associated with Jatavedas too./ He
(the student) should not think that this refers to (terrestrial) Agni alone even these two upper lights are called Jatavedas also.
;
With
reference to this, (the following stanza refers to) the Agni of the
middle region. Let them procure like maidens of the same mind. 3
This
the sun.
we have
already explained.
5
Now
They
We
He, to
whom
the
hymn
is
addressed
very
(praise
incidentally only.
From what
root
is
Val^vdnaru. derived
He
1
men
lead him.
Or
else,
VaUvdiumt may be
The
with
its
8; VS. 17.
17.
;
9.
2.
spurious.
style in which this passage is written is quite different from that of Yaska
The
See
i.
-
50. 1
7.
'AV. 13.
;
16
20. 47. 13
SV.
J.
and similar
31
VS.
See
41
8. 41.
teenth chapter. It is, as a matter of fact, almost identical with the commentary of 14. 33. The few minor differences seem to be
See
made
it
124
VAISVANARA
all
[7.
21
created beings.
The
twenty-first section.)
May we
universe.
the refuge of
be in the goodwill of VaisVanara, for he indeed is the king, Born from this world, he beholds this entire all the worlds.
Vaisvanara stretches with the sun. 1 this world, he surveys the entire universe. VaisVanara stretches together with the sun. May we be in the benevolent will of
Born from
Vaisvanara, i. e. of him who is the king and the place of refuge of all created beings. But who is Vaisvanara ? The preceptors say, This is the atmospheric fire, for the seer praises him with regard to the phenomenon
'
of rain
'.
section.)
I will proclaim the greatness of the bull. Supplicating men attend him who is the slayer of Vrtra. The VaiSvanara Agni killed the upon
2 demon, shook the waters, and shattered 6ambara.
I will speak forth the greatness, i.e. the pre-eminence of the bull,
i.
to be granted,
the sprinkler of the waters. Supplicating men, i. e. whose request is and who are desirous of rain, attend upon, i. e. serve him, who is the slayer of Vrtra, i. e. the cloud. Dasyu (demon) is derived from
e.
:
(the root) das, meaning to lay waste in him the juices are wasted, or he causes works to be laid waste. 3 The VaiSvanara Agni slew him, shook the
waters, and shattered 6ambara, i. e. the cloud. Now (the reference is) to that sun,' say the older ritualists.
1
The
tradition
is
handed down in the sacred texts is that the increase of libations in accordance with the ascending order of these worlds. After the
The sacrifice!* accomplishes ascension, the series of descending is designed. this series of descending with the VaisVanara hymn, 4 recited on (the
But he occasion of) the invocation addressed to Agni and the Maruts. should not lay too much emphasis on the hymn, for it is addressed to Agni. From thence he comes to Rudra and the Maruts, the deities whose sphere is
the atmosphere
it is
from thence to Agni, whose sphere is this very world, and on this spot that he recites the hymn. 5 precisely Moreover, the oblation assigned to VaisVanara is distributed in twelve 6 potsherds, for his function is twelvefold. Moreover, there is a Brahmana
;
1
i.
98.
Vs. 26.
7.
vi.
8-9.
8 3
i.
59. C.
Cf.
Brh. D.
i.
102-3.
i.e.
Works
Cf.
17.
AB.
vii.
'.);
KB.
iv.
Brh. D.
ii.
16-
waste
if
the rain
-withheld.
Durga.
7.
23]
VAISVANARA
'
:
125
Vaisvanara. 1 Further, the invocapassage: That Aditya verily is Agni Who to VaisVanara, the sun, as tions in the liturgy are addressed
2 illumines heaven and earth'.
He indeed illuminates both heaven and earth. 3 hymn is addressed to VaisVanara, the sun He shone present in heaven.
:
Further, the havispantlya* He, indeed, shone present in heaven. libation to be drunk) hymn is addressed to VaisVanara, the sun. This very (i. e. terrestrial) fire is VaisVanara,' says 6akapuni. 5 These two upper lights are called VaisVanara also. This (terrestrial) tire is called Vaigvanara, because it is engendered from them (i.e. the upper lights). But how is it engendered from them ? Where the lightning fire strikes
e. (i.
4
a place of shelter, 6 it retains the characteristics of the atmospheric fire, i. e. flashing in waters and becoming extinguished in solid bodies, as long as But as soon as it is seized upon, this very (that object) is not seized upon.
produced, (terrestrial) fire blazes in solid bodies.
is
in water,
and
is the process of its production) from the sun. revolved towards the northern hemisphere, a person holds a polished (piece of) white copper, or crystal, focusing the sun-rays in a place where there is some dry cow-dung, without touching it it blazes
Now
(the following
first
forth,
and
this
very
(terrestrial) fire is
produced.
said:
8 Vais*vanara stretches with the sun.
itself
thing
fire
stretches
cannot stretch together with his own self. together with something different only.
A parOne
kindles this
from
Having seen the conjunction of their light with the flames of this terrestrial fire, the seer made (the above-mentioned) remark. Now (had VaisVauara been the sun), there would have occurred expressions relating to VaisVanara in those same hymns and shares which are
assigned to celestial deities,
VisVedevas.] the functions of the sun, as thou risest, tliou settest, thou revolvest, &c. It is only in the hymns addressed to Agni that there are found expressions
Tho quotation The quotation
VS.
ar
38.
is is
And
i.e. Savitr, [Surya], Pusan, Visnu, and [the would have praised him by (attributing to him) they
untraced.
untraced.
'
i. e. Wood or water. Durga. This shows that Yaska was familiar with
92
;
'
cf.
;
chandomas
x. 88.
cf.
cattle verily
1 6.
98.
t.
Cf.
Roth,
o2>. cit.,
p. 109.
VAI&VANARA
(7.
33
And the seer praises him (by attributing to him) relating to VaisVanara. functions of Agni, as thou carriest, thou cookest, thou burnest, and the
so on.
As menon
him (by
it is
fire also.
Uniform with days, this water goes up and falls down again. 1 bring new life to earth, fires animate heaven. This stanza is explained by the mere reading of it.
(Here ends the twenty-third
section.}
Clouds
The bay
earth
is
course to heaven.
steeds having beautiful wings clad in waters fly up their dark They turned round from the seat of waters, and lo the
!
clarified butter. 2
The dark egression, i.e. the njght of the sun. Bay steeds having When beautiful wings are the draught-animals, i. e. the rays of the sun. 3 from heaven, from the common dwelling-place of waters, i. e. the sun, they
turn
i.e.
water.
(the
down towards the earth, the latter is made wet with clarified butter, The word yhrta is a synonym of water; it is derived from Moreover, there is a Brahmana root) ghr, meaning to besprinkle.
passage: Agni verily sends forth rain from this world. Having become [indeed] the space-coverer (i.e. cloud) in the atmosphere, it. rains; the
Maruts conduct the emitted rain. When, indeed, the sun turns round fire with his rays, then it rains. 4 As to (the view) that after ascension the series of descending is designed, (we reply) that this takes place by the
injunction of the sacred texts. As to (the view) that the oblation assigned to Vaisvanara is distributed in twelve potsherds, (we reply) that the number of potsherds has no (reference to) the explanation (of the function),
assigned to the sun is distributed in one, as well as As to the Brahmank quotation, (we reply) that the Brahmanas, indeed, speak of many divisions, as the earth is Vaisvanara, 6 the year is Vaisvanara, Brahmana is VaiSvanara, and so on.
for
the oblation
in five potsherds.
As to (the view) that invocations in the liturgy are addressed to VaisVanara, the sun, (we reply) that the liturgy is addressed to this very Who shone for the tribes of men.' 7 As to (the view) that (terrestrial) fire.
' 1
i.
164. 51
*
3
<
i.
1C4. 47;
The quotation
is
untraced.
is
'The
Durga.
quotation
untraced.
for
It
is
the
Cf Brh. D.
TS.
Cf.
ii!
8-9.
terrestrial fire
xi. 10.
which shines
men
alone.
4. 1.
2
:
KS.
KB.v. 8
Atha
7.
a;]
l
VAISVANARA
hymn
is
127
the chdndomika
it is
addressed to VaisVanara, the sun, (we reply) that (i. e. the terrestrial) fire.
12
burning
that the
hymn,
Blazing fires, profusely generated fires, or with them that the sacrifice is made. As to (the view) Libation to be drunk is addressed to VaisVanara, the sun,
',
it is
fire.
The undecaying and pleasant libation to be drunk is sacrificed in fire which touches heaven and knows the sun. For its maintenance, existence, and support, the gods spread it with food. 4
The
oblation which
in fire
is sacrificed
various actions,
this fire
is to be drunk, which is pleasant and undecaying, which touches heaven and knows the sun. For all the i. e. maintenance, existence, and support, the gods spread
with food.
sectioii.)
The mighty
seized
him
waters
MatarisVan (brought) VaisVanara from afar. 5 Seated in the lap, in the bosom, of the waters, i.
in the
mighty world of
the atmosphere, the groups of mighty atmospheric gods seized him like tribes who wait upon the king. Worthy of honour, having panegyrics addressed to him, or worthy of respect [or worthy of worship]. Whom the messenger
of the gods brought from the shining one, the sun
all
things and who is very far. [Or else] the seer called Matarisvan, whoimpels the bringer of this VaisVanara fire. Matarisvan is air it breathes in the or moves quickly in the atmosphere. Now the seer praises atmosphere, him with the following two stanzas in order to enter into all places.
section.)
At night Agni becomes the head of the world. Then in the morning he born as the rising sun. This is the supernatural power of the holy ones that with full knowledge he accomplishes the work so quickly. 6 The head is (so called because) the body depends on it. He who is the head 7 of all beings at night is Agni, thence he himself is born as the sun rising
is
1
VS.
33. 92.
7
.
x. 88. 6.
Just as
it is is
4 x.
.
88.
1.
a head, so life
Durga.
128
in the morning,
1
VAISVANARA
[7.
27
They know this profound wisdom of the holy gods who accomplish sacrifices: the work that he performs with full knowledge, The stanza following this i.e. hastening he goes through all places.
explains
it still
more.
(Here ends the twenty-seventh
section,.)
and
in heaven, the gods generated Agni, who fills both heaven with powers. They made him for a threefold existence indeed. earth, He ripens herbs of every kind. 2 The gods made that Agrii, whom they generated in heaven and earth with a hymn and who fills both heaven and earth, with [powers], i.e.
With a hymn,
actions, for
threefold existence.
celestial (existence)/
'
terrestrial,
is
atmospheric, and
which is in heaven, is the sun. 3 Now, in the following stanza, the seer praises him with reference to fire. praises him with reference to the sun.
third part,
When
.set
When
the ever- wandering pair come to life, then they behold all the worlds. 4 When all the holy gods set him, the sun, [Aditi's son], son of Aditi, in heaven, when the wandering couple, i. e. the couple that always wanders
together,
i.
e.
How
is
the
word
mithuiut 6 (couple) derived ? It is derived from (the root) mi, meaning to depend, with the suffix thu or tha, having the root nl or van as the last member. Depending on each other, they lead each other, or win each
other.
human couple is derived from the same root also or else they win each other, when they are united. Now. in the following stanza, the seer praises him with reference to Agni.
Its (meaning),
'
i.
e.
',
section.)
Where
leaders of sacrifice,
the lower and the- higher dispute as to which of us, the two knows more. The friends who enjoy together, and
7 accomplish the sacrifice, were- competent. Now who will decide this ? Where the divine sacrifices, i. e. this (terrestrial) and that atmospheric
Cf.
AB.
viii
The sun
Hfe
4 5
x. 88. 11.
Cf.
fire
when
setting.
then
un'.
disappears.
AB.
v.
16
mithunam
vat
pa/avaA,
M th
'cattle verily are the couple*. Cf. Muir, op. cit., vol. v, p. 207.
;
The quotation
is
untraced.
x. 88. 17.
8. 2]
VAlSVANARA
129
Agni, dispute, as to which of us two knows more about the sacrifice. Which of the priests, who tell the same tale, and who enjoy together, and who are the accomplishes of sacrifice, will decide this for us?
more
clearly.
O Matarisvan, as long as the birds of beautiful wings wear directly the illumination of dawn, so long the Brahmana, sitting lower than the sacrifice, and approaching the sacrifice, bears it. 1
As long
as there
is
The
*
directly particle of comparison is here used in the sense of it .directly here'. (As long as) birds of beautiful wings, in a beautiful manner,
i. e.
',
as
place
fly
which
these nights, O MatarisVan, wear the light of the bright colour, so long the Brahmana sacrificer, who approaches the sacrificer and sits lower than this sacrificer, i. e. this Agni, bears it.
But the
not Agni
* '
:
who
is
divine Savitr, he chooses thee, i. e. this fire, for the sacriwith thy father, VaisVanara. The seer calls this very fire fice, along Savitr (stimulator), and the atmospheric or the celestial fire, who is the
progenitor of all, father '. He to whom the hymn is addressed and the oblation is offered is this same (terrestrial) Agni VaisVanara. These two upper luminaries receive (praise and oblations) under this appellation
'
incidentally only.
thirty-first
CHAPTEE
VIII
FROM what root is dravinodah (giver of wealth) derived ? Dravinam means wealth (so called) because people run ( */dru) towards it, or strength (so called) because people run by means of it; dravinodah (therefore) means the giver of wealth or strength. 2 The following stanza is addressed
to him.
section.)
their
art the giver of wealth. In worship, the priests with stones in hands adore the god in sacrifices. 3 It is thou who art the giver of wealth. 4 The word dravinasah means
i.
'
Thou
x. 88. 19.
a
cit.
15. 7.
cf.
op.
priests,
cf.
Brh. D.
ii
25.
I
as
nom.
sing.
130
DRAVINODAS
* :
[8.
people who sit down (to distribute) wealth, or who prepare (offerings of) Or else it means a cup of soma let him drink from this.' They wealth.
adore,
i. e. implore, praise, increase, or worship the god in sacrifices. he is It is Indra But who is this giver of wealth ? says Kraustuki the most liberal giver of strength and wealth, 1 and all deeds relating to strength belong to him/ The seer also says
' '
',
indeed born of energetic strength. 2 Moreover a seer calls Agni a descendant of the giver of wealth, because he is born from him. 3
I think he
is
Who
generated
fire
between
two
stones. 4
This
too
is
a Vedic
quotation. Further,
there are expressions relating to the 'giver of wealth' in and offered to the seasons. 'Indra's drink', (stanzas used in) sacrifices of their vessel. Further, he is praised with reference again, is the (name)
to the drinking of soma. Further, a seer says and his descendant drink. 5
'
May
"
This very
(i.
e.
terrestrial)
Agni
is
'
called
giver of wealth
'
",'
says
akapuni. The expressions referring to the giver of wealth are found in 6 hymns addressed to Agni only. Gods supported Agni, giver of wealth. 7 This too is a Vedic quotation. As to (the view) that Indra is the most liberal giver of strength and wealth, (we reply) that all gods possess supernatural power. As to (the quotation)
'
indeed born of energetic strength 8 (we reply) that this very (i. e. terrestrial) tire is produced when churned with energetic strength child of he is therefore called son of strength ', offspring of strength 9 As to (the view) that a seer calls Agni a descendant strength and so on. of the giver of wealth ', (we reply) that he is so called as he is generated
I
think he
is
',
'
'
'
',
'
',
by the
priests,
10
who
'
givers of wealth
',
oblations.
is
the overlord. 11
'
This too
Indra's drink
is
the
mere apportionment, 12
'
is a Vedic quotation. As of their drinking-cup, (we as all the cups used in drinking
name
soma
Cf.
are
Brh. D.
called
iii.
belonging to
Vayu
p.
'.
As
;
is
61.
91
x. 73. 10.
i.
10
e.
Agni
3
;
is
Durga.
ii.
12.
AV.
Brh, D. iii. 62, 64. Brh. D. iii. 63-4. AV. 4. 39. 9 VS. 5. 4.
cf.
Cf.
The quotation
Cf.
i.
untraced.
(Einladwig),
p.
e.
'
honouring invitation'.
See
Brh. D.
1.
iii.
65.
96.
bhakti
op.
x. 73. 10.
ct't.,
Vedic Mythology,
same word
8.
4]
DRAVINODAS
131
praised
drink soma. 1
This
As to (the quotation) May the giver of wealth a Vedic quotation. and his descendants drink ', (we reply) that it refers to this very (i. e. terrestrial) fire.
thy draught animals, with which thou di ivest without being become fat. O lord of the forest, O courageous one, drink thou soma, O giver of wealth, from (the cup called) nestra, together with the
May
injured,
seasons.-
May thy draught animals, i.e. the team which draws (the chariot), with which thou drivest, without suffering any injury, become fat. Be
firm.
and having approved, 4 O courageous one, (drink) thou from the nestra (cup), placed on the subordinate altar. Dhisnya
Having
stirred
dhisaiiya,
recitation.
'
i.
e.
it is
the place of
Dhiscwid [means speech] is derived from (the root) dhis used in the sense to hold '. 5 Or else it distributes or procures intelligence. He is called 'the lord of forests', because he is the protector or benefactor 6
of forests.
Vanam
(forest) is derived
i. e.
(to win).
Drink
third section.)
Now therefore the Aprl deities. From what root is Aprl derived? From (the root) dp (to obtain) or from prl (to please). There is also a Brahmana passage One pleases them with Aprl hymns. 7 Of these, Idhma (fuel) comes foremost. Fuel is (so called) from -being kindled
'.
(sam Vidh).
is
addressed to him.
v. 60. 8.
ii.
(
meaning.'
6
i.
37. 3.
e.
Having mixed,
the finger. It is the habit of the people who drink, to shake the liquid with their finger.'
is the protector of forests, or trees of forests, because he does not burn them, although he is capable of
Du/ga.
4
doing so, as he exists in their interior. Roth has misunderstood Durga, as the following
Durga paraphrases
i.e.
abhi-gtirya
by abhyud(op. ct'6)
cf.
'
:
Agni
116;
is
so called
yamya,
'having
lifted
up'; Roth
'taking up',
See
4
op.
cit.,
p.
cf.
Brh. D.
26.
8 Speech holds the meaning, for eternal indeed is the connexion between speech and
AB.
ii.
KB.
x. 3. 2.
132
IDHMA
[8. 5
Kindled to-day in the abode of man, O god, having all created beings as thy property, thou offerest sacrifice to the gods. And, O wise one, having thou art the messenger, thou art the plenty of friends, bring (them)
;
learned bard. 1
Kindled to-day in the house of every man, O god, having all created beings as thy property, thou offerest sacrifice to the gods. And O wise one, 2 i. e. one who possesses knowledge, having plenty of friends, bring them.
Thou
art
i.e.
having profound
'It
is
Idhma
is
sacrifice,'
says Katthakya.
Agni,'
It is clarified butter/ says Katthakya.] Tanuiwpout? one's own son [' The word napdt is a synonym of offspring which does not immediately succeed a person (i. e. a grandson) 4 it is very much propagated downwards. In this case, the cow is called tanu (because) delicious things are prepared (tatdh) from her. Milk is produced from the cow, and the clarified butter is produced from milk. It is Agni,' says Sakapuni. Waters are here called tanu (because) they are spread in the atmosphere. Herbs and trees are produced from waters and this (fire) is produced from herbs and
'.
:
'
trees.
is
addressed to him.
section.)
bright-tongued Tanunapat, having anointed the leading paths of the sacred rite with honey, be sweet. Directing the act of worship and our
thoughts together with our prayers, carry our Nara-saima, is sacrifice', says Katthakya
'
seated
men
It is Agni V&ams) gods in sacrifice.' says 6akapuni praised by men.' The following stanza is addressed to him.
(
',
'
(nardk) praise he is to be
'
section.)
Of these, the gods, who are skilful, pure, meditative, and who enjoy both kinds of oblations, we will praise the greatness of the adorable Narasamsa with sacrifices. 7
AV. 5. 12. 1 VS. 29. 25. Durgu explains the word mitrd-mahah as 'one who is honoured by his friends'; ac1
x. 110. 1
grandson
of waters, i.e. the offspring of trees and herbs which are produced from waters. According
to
'
p. 117, it means The accent shows it to be a possessive compound, and it may be translated as 'one whose might is his
cording to Roth,
huldreich,
i.
op.'
cit.,
'.
Roth
e.
'
gracious
a grandson
self.
cf.
does not necessarily mean but a descendant in general Grassmann, op. cit., p. 520, a son of one's
,
loc. cit., it
',
'
'
'
own
4
friends'
8
cf.
op. cit., p.
it
1040.
Cf.
Brh. D.
ii.
27.
means a 'grandi.
5 6 7
son
',
and
e.
the
the
2; AV. 5. 12. 2; VS. 29. 26. Cf. Brh. D. ii. 28 iii. 2^3.
x. 110.
;
offspring of milk,
which
is itself
produced
is
vii. 2.
8.
9]
BARKIS
133
Of these, 1 the gods, who are tion, and who enjoy oblations
oblations, or the mystical
of noble deeds, pure, promoters of meditaof both kinds, i. e. the soma and other
and the supplementary ones, we will highly the greatness of the holy Naras*amsa. praise Ilah 2 is derived from (the root) id, meaning to praise, or from liidh The following stanza is addressed to him. (to kindle).
(Here ends the seventh
section.)
to
be praised and worshipped. O Agni, great one, thou art the sacrificer of
As
such,
(by
us).
Being invoked thou shouldest be praised and worshipped. O Agni, come associated together with the Vasus. O great one, thou art the sacrificer of the gods. The word yahva is a synonym of great, i. e. gone ( Vya), and
invoked
(
Vhu).
As
such,
Barhih*
stanza
is
The following
addressed to him.
The grass in the eastern direction is twisted at daybreak with injuncHe spreads it farther and farther to tions for the covering of this earth. make the best and most comfortable seat for the gods and Aditi. 6
The grass in the eastern direction is strewn at daybreak, in the first 6 period of the day, with injunctions in order to cover this earth. He spreads it [farther and farther] it is scattered to a great extent, or spread
:
to a great extent. most comfortable seat Best, excellent, or very wide. for the gods and Aditi. The word syonam is a synonym of comfort; it is
they rest in
it,
or
it
is
to
be
to.
Roth
(op. dt.j p.
Narafawsasya,
lar.
i.e.
which
is
grammatically impossible.
He
According to Roth, loc. dt., it means one whom prayer is addressed, i.e. Agni. s x. 110. 8 AV. 5. 12. 3 VS. 29. 28.
;
to
defends himself by saying that Narafaiiisasya = Narandm, but without any support or
justification,
Cf. Profesaor
p. 154.
8
c
He
imperium
tentns,
x. 110. 4
AV.
Roth,
i.
op.
'
cit.,
men
2
'.
Cf.
Grassmann,
ii.
713.
luculo,
e.
at
dawn
Cf.
AB.
1,
i.e.
Grassmann,
p. 1238.
134
[8. 9
Dvdrah (door) is derived from (the dru (to move), or from the causal of vr
is
ju
from
(to exclude).
addressed to them.
section.)
Spacious doors remain wide open like beautiful wives for their husbands.
divine doors, great and all-impellers, be easy of access to the gods. 1 Having spaciousness, make yourself wide open as exceedingly beautiful
wives do their thighs for their husbands in sexual intercourse. The thighs are the most beautiful parts (of the body). O divine doors, mighty, It is i. e. great. All-impellers, i. e. all come to the sacrifice through them.
*
It is Agni/ says Sakapuni. the door of the house,' says Katthakya. dawn and night. Dawn has been explained. The word Usdsdnalctd naktd is a synonym of night it anoints beings with dew or else it is
:
(because) its
colour
is indistinct.
is
may
sit
down on
the seat
(yoni).
4 Smiling or causing good sleep, may (they) take their seat or sit down, e. the holy ones, neighbours of each other, divine women, mighty, shining
i.
and putting forth beauty adorned in a radiant derived from (the root) sue, meaning to shine. (radiant) The word pesas is a synonym of beauty it is derived from (the root) pis
beautifully,
e.
resplendent,
manner.
&ukra
:
is
(to
adorn)
it is
well adorned.
Daivya, hotdra means the two divine sacrificers, i.e. this (terrestrial) and that (atmospheric) Agni. The following stanza is addressed to them.
section.)
They are inciters, active in the sacrifices, and with injunctions point out the light in the eastern direction. 6
to worship.
1
man
x. 110.
AV.
5. 12.
nominative form of
cf.
sutvi,
to distribute'
8 3
Cf. Brh. D.
x. 110.
iii. 9.
;
6; AV. 5. 12. 6; 27. 8 VS. 29. 81. Yaska explains suscayanfi as smiling, or causing sleep '. Durga follows Yaska. Ac4
'
Sayana's derivation quoted by Roth, loc. cit. It is, however, a participle of sutvi which
is
'
means
pressing
cf.
;
Grassmann,
5. 12. 7
;
cording to Roth,
op.
oit.,
p.
119, it is a de-
x. 110. 7
AV.
8. 15]
TVASTR
135
The two divine sacrificers are foremost, endowed with sweet speech, and the creators of sacrifice for the man [for every man] to worship. They are inciters, workers in sacrifices, who enjoin that one should offer
sacrifice in the eastern direction.
the light of the sun come to our sacrifice quickly, and speech, here instructing like man May Sarasvati and the three goddesses of noble deeds
May
sit
on
this
May
most comfortable seat of grass. 1 the light of the sun come soon to our
:
sacrifice.
The sun
is
(called) bharata its light (therefore) is instructing here like a man, (come to
'
2 (called) bharati.
And
(may) speech,
us).
May
goddesses of noble actions sit on this comfortable seat of grass. Tvastr 3 (is so called because) it pervades quickly,' say the etymologists. Or it may be derived from (the root) tvis meaning to shine, or from tvaks,
t
meaning
to do.
is
addressed to him.
section.}
O wise and excellent sacrificer, incited (by us) sacrifice here to-day to the god Tvastr, who adorned these two progenitors, i.e. heaven and earth, and 4 all the worlds with beauty. wise and excellent sacrificer, incited (by us) sacrifice here to-day to
god Tvastr, who made these two progenitors,
all
i.e.
created beings beautiful. According to some, Tvastr is an atmospheric because he is enlisted among the atmospheric gods. 5 He is Agni,' deity, The following, another stanza, is addressed to him. says Sakapuni,
section.)
his
light, the beautiful one grows among them, elevated by glory in the lap of the oblique. Both were afraid of Tvastr, who was being born, turning back, they both serve the lion. 6 Light is (so called) from making (things) well known. The diffuser of
Spreader of
own
(to
one grows among them. Carn (beautiful) is derived be diffused). Jihmam (oblique) is derived from the
8
;
x. 110.
AV.
to
5. 12.
Cf. Professor
According
of
Yaska, bharati
light
e.
the
sun'.
pp. 116, 117; cf. Brh.D. iii. 16. -x. 110. 9 ; AV. 5. 12. 9; VS. 29. 34.
5 *
Cf.
i.
Brh. D.
iii.
25.
cf.
Grassmann,
95. 5.
136
root
ha, (to
LORD OF HERBS
bound).
self.
[8.15
By
his
own
glory,
by the glory
Both were afraid of Tvastr, who lap, was being born. [Turning back, they both serve the Hon.] Heaven and earth, or day and night, or the two sticks of wood turned towards the 1 attend upon him. lion, i. e. the vanquisher, they both
of his
own
In the
e.
bosom.
section.)
Vanaspatih
Preparing the food and the season by oblations to the gods, bestow them May the lord of herbs, the god pacifier, and Agni enjoy the with honey and clarified butter. 3 oblations
thyself.
oblations at the proper time of performthe sacrifice, bestow thyself on thyself. May these three, i. e. the lord ing of herbs, the god pacifier, and Agni, enjoy the oblation with honey and
clarified butter.
5
But who
'
is
'It is the
Katthakya.
It is Agni,' says
Sakapuni.
The
sacrificial
addressed to him.
section.)
sacrifice.
lord of herbs, lovers of the gods anoint thee with divine Whether thou standest uplifted or whether thy abode
honey
is
in
in the
6 lap of this mother, here bestow wealth on us. lord of herbs, with divine honey and Lovers of the gods anoint thee, Whether thou standest uplifted, or whether thy clarified butter in sacrifice.
dwelling-place us riches.
'
is
made
in the lap,
i. e.
The
addressed
to him.
refers to the
two arms
of
loc. cit.,
makes
it
an attribute
of gttrtena,
i.
e.
the priest who produces fire by attrition.^ Cf. Roth, p. 120. 1 See above, 8. x. 110. 10 ; AV. 5. 12. 10 ; VS. 29. 86.
4
'with sweet butter', a very far-fetched explanation. The same word occurs in iii. 8. 1, quoted in the next section, coupled with daivyma, i. e. divine '. From the comparison
'
Roth,
op.
i.
as tchlingendj
swallowing. 5 Yftska, followed by Durga, explains modhund as a noun, i.e. 'with honey*. Roth,
madhund cannot
8.
zi]
SVAHA
137
O lord of herbs, having golden wings, circumambulating and having fastened oblations with a cord, carry them to the gods along the most 1 straight paths of sacrifice this is thy object from the days of yore.
;
O
i.
e.
lord of herbs, (carry) oblations to the gods ; having golden wings, wings of the sacred law. Or else it may have been used for the sake
of comparison, i. e. whose wings glitter like gold. This is thy object from the days of yore, it is an ancient object of thine, hence we address thee.
(oblations) along the paths of sacrifice, which are the most straight, whose course is most straight, which abound in water, and which are The following, another stanza, is addressed to him. free from darkness:
Cany
e.
i.
O lord of herbs, learned in all the ways, having fastened the oblations with the most beautiful cord, carry them to the gods, O thou desirous of 2 bestowing, and among the immortals proclaim the giver. O lord of herbs, having fastened with the most beautiful cord, 3 carry
the oblations
ways,
i.e.
the giver 4 to the gods [in sacrifice] learned in all well versed in ail branches of knowledge. And proclaim the
of
:
'
giver among the immortals, i. e. gods. Consecrations by saying hail (they are so called because) the word svdha (hail !) is uttered in them or speech herself said, well, ho or one
'
!
'
'
addresses himself, or one offers oblation consecrated with (svaha) The following stanza is addressed to them.
'
hail
'.
As soon
'
as he
sacrifice,
of the gods. May the gods eat the oblations consecrated by the utterance of hail in the speech of this sacrificer, set up in the eastern direction. 5
'
As soon as he was born, he created the sacrifice. Agni became the chief of the gods. May the gods eat the oblation consecrated with the utterance of hail in the speech, i. e. mouth, of this sacrificer, set up in the eastern
' '
direction.
sacrifice.]
With
1
Aprl
18. 21
;
Now who
i.e.
is
the
MS.
x. 70.
4. 3.
TB.
of the sacri-
iii. 6.
11. 2.
10
MS.
4. IS. 7
209. 1
KS.
18. 21.
The word has no accent and can therefore be vocative only and refer to Agni,
i.e.
Cf.
3
TB.
iii. 6.
12. 1.
well-twisted, strong cord', Roth, op. cit., p. 121. 4 Yaska explains didhisoh as gen. sing., i. e. 'of the giver'. Dnrga amplifies it by
'With a
attributes
cit.,
it:
x> 110>
n AV
.
5. l?.
VS.
29. 36.
138
APR!
[8. a i
l god to whom the introductory and the concluding oblations are offered 1 According to some, they are offered to Agni. (Here ends the twenty-first section.)
oblations are exclusively mine. the juicy portion of the offering butter of waters and gods, the fragrant exhalations of herbs. May the life of Agni be long. 2 The introductory and the concluding oblations are exclusively thine,
Give me,
and so
will be thine,
will be the juicy portions of the offerings ; nay, this whole sacrifice 3 Agni ; to thee will bow down the four quarters.
is a Brahmana passage Verily, to Agni belong the 4 introductory, and to Agni the concluding oblations. According to others, they have the metres as their deities. There is a Brahmana passage : Verily,
Further, there
to the metres belong the introductory, and to metres the concluding oblations. 5 According to others, they have the seasons as their deities. There is
a Brahmana passage
Verily, to the seasons belong.the introductory, to the seasons the concluding oblations. 6 [According to others, they have sacrificial animals as their deities. There is a Brahmana passage Verily, to sacrificial
:
concluding According to others, they have breath as their deity. There is a Brahmana passage: Verily, to breath belong the introductory, to breath the concluding oblations. 8 According to others, they have soul as their deity. There is a Brahmana passage Verily, to soul belong the
:
sacrificial
animals the
rest is
But the well-considered view is that they are addressed to Agni. The mere apportionment. Then why are these views put forward?
It is well
known
person, about to utter the sound vasat, should meditate whom the oblation is offered. 10
With these words, these eleven Apri hymns are dealt with. Of these, hymns of Vasistha, Atri, Vadhryasva, and Grtsamada are addressed to Narasamsa the hymns of Medhatithi, Dirghatamas, and that of invitation The hymns other than (praisas) to both (i. e. Naras*amsa and Tanunapat).
;
napat.
Cf.
Muir,
op.
ctt.,
vol.
ii,
pp. 175-6.
Cf.
KB.
vii. 1
x.
AB.
i.
11.
17
SB.
8 8
4
x. 51. 8.
x. 51. 9.
xi. 2. 7. 27.
Cf.
5 Cf.
Muir, SB. i.
dt.
10
Cf.
GB.
ii. 8.
AB.
iii. 8.
;
3. 2. 9.
3. 2.
"
KB.
iii.
cf.
Brh. D. n.
Cf.
7
6B.
i.
MS.
1. 4.
12.
154-7.
Cf.
KB.
iii.
4.
9.4]
SAKUNI
139
CHAPTER IX
Now therefore we shall take up in order the terrestrial beings to which panegyrics are addressed. Of these, the horse is the foremost. Awa 1 The following stanza is addressed to him. (horse) has been explained.
(Here ends the first
section.)
The horse as draught animal desires a comfortable chariot and the encouraging shout of the inciter the male organ (desires) the two hairy
;
rims
the frog (desires) the pond flow, Indu, flow for Indra's sake. 2 The horse as a draught animal the draught animal (desires) a com; ; ;
draught animal a chariot]. The word sukham is a synonym of good (comfortable) Good is auspicious, very suitable [or it proceeds in a very suitable manner. Laughter goer, or protector, or benefactor the male organ goes towards. Water causes to conceal.] Mana has been explained. The
fortable
(chariot)
[the
'
'.
following stanza
is
addressed to him.
(Here ends the second
3
section.)
Let not Mitra, Varuna, Aryaman, Ayu, Indra, Rbhuksan, and the Maruts overlook us, because we will proclaim the heroic deeds of the 4 horse, the courser, born of the gods, in the assembly.
account of our proclaiming the heroic deeds of the horse, the courser, the racer, born of the gods, in the assembly, i. e. at sacrifice, may not Mitra, Varuna, Aryaman, Ayu, Vayu, the swift one, Indra, the wide dweller or the king of the Rbhus, and the Maruts overlook us.
On
bird
(is
so called because)
else
it is
able to
lift itself
up, or to
make
they wish him to be always auspicious, be derived from (the root) sak (to be able). 5
to him.
section.)
Crying violently and proclaiming its nativity, it impels speech as a rower a boat. O bird, be highly auspicious. May no apparition whatsoever find thee anywhere. 6
1
See
2.
27
cf.
also
toto
1. 12.
ix. 112. 4.
;
i.
162. 1
The
section in
cit.j
Roth,
op.
p.
125.
cf.
is
not us
it
',
of
given by Yaska are the following and Vnt, (2) Vs'ak and Vnad, (8)
been ex-
and
6
Vfcf.
ii.
42. 1
cf.
Brh. D.
iv. 94.
140
MANDUKAS
i.
[9.
e.
be highly auspicious i. e. exceedingly auspicious. Mangalam (auspicious) is derived from (the 1 Or else (from gf to swallow), i. e. it swallows root) gf, meaning to praise. 2 evil things. Or else (the word) is anga-lam, i.e. having limbs." Acbird,
,
It cries violently, proclaiming its birth, It propels speech as a rower does a boat.
its
name
is
onomatopoetic.
(it is
Or
else
(people
say) 'let it
side.
on any
bird uttered a lowing sound to Grtsamada, as ne was about to proceed 5 This is indicated by the following stanza. (to acquire) a particular object.
bird,
is
Say what
auspicious in the south, and that which is is auspicious in front of us and also
what is auspicious behind us. The stanza is explained by the mere reading of it. Grtsamada = Grtsa-madtinti,, i. e. wise and joyful.
;
The word
grtaa
is
a synonym of wise it is derived from (the root) gf, meaning to praise. Maiidukah (frogs) = majjukdh, i. e. divers, (so called) from diving. Or the word may be derived from (the root) mad, meaning to rejoice, or from It is derived from (the root) viand (to mand, meaning to be satisfied.
'
7 Or else, their abode (okas) is in water decorate),' say the grammarians. Manda (water) is derived from (the root) mad (to rejoice) or from (maTide).
miul
(to
be merry). 8
is
addressed to them.
section,.)
Sleeping for a year, the frogs have uttered forth speech, impelled by the cloud, like Brahmanas engaged in religious rites. 9 Sleeping for a year, the Brahmanas, who are engaged in religious
rites,
i.
e.
the
vow
of silence.
Or
else
a simile
may have
been intended,
religious
rites.
(uttered speech) like Brahmanas, who are engaged in The frogs have uttered forth speech which has been
an object of praise. Durga. Auspiciousness destroys misfortunes as soon as they arise. Durga. 3 According to Durga, lam = ram, the posthe letter m is added without sessive suffix
1
The
bird
is
'
Signifying success.'
2. 43. 1
;
Durgti.
RVKH.
7
'
cf.
Professor Macdonell,
lines
8 9
frogs are adorned with variegated on their skin by nature.' Durga. The sentence is omitted by Durga.
vii.
The
honey,
milk,
&c.,
of
the
103. 1;
AV.
4. 15.
13;
cf.
Brli.D.
vi. 27.
4 i. e. Mawjala is derived from the root gam with ?an, i. e. 'going to me'.
10
Cf. Professor
p. 151.
>.
8]
DICE
141
Vasistha, desirous of rain, praised the cloud. Frogs applauded him. On seeing the applauding frogs, he praised them. This is indicated by the
following stanza.
section.)
the pond, having spread your four feet. The stanza is explained by the mere reading of it. Dice (aksah) are (so called because) they are obtained
</) by gamblers,
is
or (wealth) to them.
is
addressed
The waving ones of the great (tree), growing in windy places, rolling The ever-wakeful berry of the on the gambling board, intoxicate me. vibhldaka tree appears to me like a draught of soma that grows on
the Mujavat mountain. 2
The waving berries of the mighty 3 vibhidaka Growing in windy places, i. e. growing on mountain
tree
intoxicate
me.
slopes.
Rolling on
the gambling board. Board (irinam) is free from debt 4 (nir-rnam). It is derived from (the root) rn (to go), i.e. it is distant. Or else, herbs have been removed from it. Like a draught of soma growing on the Maujavatah, i. e. grown on Mujavat. Mujavat is Mujavat mountain.
the name of a mountain, (so called because) it abounds in Saccharum sara (munja). Munja is (so called because) it is thrown out (-vAnuc) a kind of rush. Isikd (a kind of rush) is derived from (the root) is, by
meaning to go. This other (meaning of) islkd (i. e. arrow) is derived from the same root also. Vibhidaka (name of a tree) is (so called) from piercing. Wakeful is (so called) from keeping awake. 5 The poet praises them 6 (i.e. dice) in the first and condemns them in the succeeding stanzas.
This
is
known
Grdvanah
(to praise), or
from (the
root)
from
ymh
(to
seize).
addressed
to them. 7
RVKH.
x. 84. 1
7. 103.
;
R. Vidli.
3. 10.
cf.
Brh. D.
unlike others, are not payable by the descendants of the debtors. Durga.
vii. 36.
an adjective, agreeing svith vibhidakasya to be supplied, aa in the text of the RV. vibhidakah in the nom.
8
Yaska takes
brhato as
According to Durga, dice are called vrakebecause they keep the winner awake through the joy of winning, and the loser on account orthe misery of his loss.
ful,
J
See
x. 84. 2-14.
x. 94. 1.
NARASAMSA
when
i.
[9.
ye,
e.
Let us proclaim. Address the stones who speak unsplit mountains, quick and rich in soma, together
Let us proclaim. Address the stones who speak unsplit mountains, i. e. who are not to be split up. lolca (call) is derived Quick, making haste. Together (producing) soma. from (the root) sf (to break open). Ghosa (sound) is derived from (the
When
root)
gkus
is
one
who
you
nardvamsa stanza
is
men
are praised.
The
follow-
ing stanza
addressed to
it.
section.)
I present, with wiscjom, the sublime hymns of Bhavya, who dwells on the Sindhu the unsurpassed king who, desirous of glory, measured out
Sublime hymns,
i.
e.
A child
the word
turning round
for
Or else his is to be brought up. for strength or his mother is (a source of) strength for him.
mother
is sufficient
him x
Or
bctta (child) is
derived from bala (strength), with the negative particle placed in the middle. 3 I present with wisdom, i. e. with ingenuity of mind, or praise,
Of the King Bhavya, who dwells on the Sindhu, and who a thousand libations for me the king who is unsurpassed, or prepared
or intelligence.
who
is not,
hasty, or
who
who
is
desirous of praise.
A king obtains praise on account of being associated with sacrifice, and the paraphernalia of war from their association with the king. Of Rathah (chariot) is derived from (the root) these, the chariot comes first. mmh, meaning to speed, or from sthira by metathesis * one sits in a chariot with joy, or from rap (to chatter) [or from ras (to make a sound)]. 5 The
:
following stanza O
is
addressed to
it.
section.)
ctf.,
pp. 154-5.
2
3
126.
cf.
Brh. D.
'
iii.
165.
Yaska, hence I agree with Durga in thinking that the passage is spurious.
4
i.
The
passage,
A child ...
in the middle
',
"'
e. sthira
is
omitted by Durga.
It gives the
etymo-
The
last
logical explanation of a
Durga.
* Cf.
Professor Macdonell,
p. 155.
9.
14]
QUIVER
143
firm in body.
lord of forests, our friend, promoter, and a noble hero, indeed be Thou art girt with cowhide, be strong. May thy rider
is
1 to be won.
win what
Thou art our friend, lord of forests, indeed be firm in thy limbs. and a noble hero, i. e. a blessed hero. Thou art girt with cowpromoter,
hide, hence be strong, worthy of winning.
i.
e.
be very firm.
May
is
called)
Or else it is (so The word dundubhi* (drum) is onomatopoetic. 3 Or it may be derived from (the being made of a split tree. The following stanza is verb) dundubhya, meaning to make a sound.
addressed to
it.
(Here ends
tJie
twelfth section.)
Fill earth and heaven also with thy roar. Let the immovable and the movable think of thee everywhere. Besides, O drum, together with Indra and the gods, keep off the enemy farther than afar. 4 Fill earth and heaven with thy roar. Let them all that are immovable, i. e. stationary, and that are non-stationary, think highly of thy loud call. O drum, associated together with Indra and the gods, disperse the enemy farther than what is very far.
Quiver
5 to it
is
is
addressed
many (daughters), and whose sons are many, clangs and reached the field of battle. Slung on the back, the quiver, clashes, having when hurled forth, conquers strifes and all the hostile armies.
father of
The
The father
ence to arrows.
poetic word.
of
many When
(daughters) and whose sons are many is with referexposed, it smiles as it were. Or it is an onomato(strife) is
Sahkdh
from kr
(to scatter),
conquers
when
derived from (the root) sac (to suffer), or preceded by Slung on the back it hurled forth, is explained.
the preposition sam.
it is
is (so
Handguard
following stanza
is
The
vi. 47.
26
AV.
6. 125. 1
(tree),
4
and the
latter
2 3
p. 155.
first
derivation of the
word
5 c
dundubhi,
e.
VS. 29.
42.
144
BRIDLES
[9.
15
Like a serpent, it encompasses the arm with its coils, protecting it from the impact of the bowstring. May the manly handguard, learned in all well protect the man from all sides. 1 expedients,
Like a serpent, it encircles the arm with its coils, shielding it from the strokes of the bowstring. The handguard well versed in all the sciences. man is (so called because) he possesses abundance of manly spirit, 2 or
the
is
pums
(to crush).
is
addressed to
them.
(Here eiids the fifteenth
Seated on the car, a skilful charioteer guides his steeds in front of him, to whatever place he likes. Admire the greatness of the bridles. From 4 behind, the reins give direction to the mind.
Seated on the
steeds,
car, a skilful charioteer, i. e. a noble charioteer, guides his which are in front of him, to whatever place he likes. I worship
The
reins,
although
they are
behind, give
Dhanus 5 (bow)
kill
:
is
derived from the root dhanv, meaning to go, or to The following stanza is addressed it.
to
it.
May we win kine with the bow, and with the bow the combat. May we win dreadful battles with the bow. The bow brings the desires of the
enemy to naught. May we conquer all quarters with bow. The stanza is explained by the mere reading of it. Samadah (battle) = sam-adah (i. e. eating together) from (the root) ad 7 or = sam-madah (i. e. raging together) from (the root) mad (to eat),
(to rage).
G
Jya
(to
(bowstring)
cl.
is
conquer,
ix),
or
derived from (the root) ji (to conquer), or from ji it is (so called because) it causes arrows to fly
is
quickly.
addressed to
it.
section.)
to the ear as if desirous of whispering a secret, and Coming its dear friend, this string, stretched on the bow, and embracing leading us to salvation in battle, utters a low shrill sound like a woman. 8
1
vi. 75.
14
Compared woman, who is poor in x spirit, a man has more manly strength.
2
Durga. 8 See
<
8. 9.
Macdonell, toe. ctf. VS. 29. 89. 7 People devour each other, as it were, in battle. Durga. * vi. 75. 8 VS. 29. 40.
6
Cf. Professor
vi. 75.
vi. 75.
VS. 29.
43.
9.
20]
It
WHIP
comes
its
145
it
were,
a woman.
close to the ear as it' desirous of speaking. Embracing, as dear friend, i.e. the arrow. It utters a [shrill] sound like This string stretched on the bow. In battle, in strife. Leading
us to salvation, [leading us across]. Isu 1 (arrow) is derived from (the root) The following stanza is addressed to it.
is,
meaning
to
go [or to
kill].
section,.)
Deer is her tooth. When hurled, she flies with cow-phlegm. May the arrows grant us protection there where girt men run to and fro. 2 She wears a beautiful wing is with reference to the swift feathers of Or else it is derived Her tooth is made of the horn of deer. arrows.
15
When hurled, she flies girt with cowfrom (the root) mrg (to pursue). 5 May the arrows grant us protection there phlegm has been explained. where men run in the same direction and in the opposite direction, i. e. pro4
'
',
tection in battles.
Lashing rod is called whip. Whip (kava) is (so called because) it Or else it is derived from (the reveals (pra-kd#ayctfi) danger to the horse. krs (to drag) on account of being small. Further, speech is called root) it reveals meaning, or it rests in space; or it is derived (katsa because)
from
make a
noise).
is
addressed to
the horsewhip.
They
lashing-
rod, impel sagacious horses in battles. They strike their thighs, i.e. their
bone)
And
moving thigh-bones. Sukthi (thighderived from (the root) sac (to be united), the body is fixed in it. 7 they deal blows on their buttocks. Jayhanam (buttock) is derived
is
(to strike repeatedly). lashing rod, impel horses that are [sagacious,] of highly-developed intelligence, in battles, i. e. contests, or conflicts.
1
Cf. Professor
75. 11
;
Macdonell,
29. 48.
loc. cit.
enemy and
See
6
7
of discrimination in attack.
2 vi.
3
VS.
2. 5.
arrow.
This gives the detailed description of an The pointed end is made of the horn
as
a particle
in
of a deer,
is
which
is
the
agreeing with
adwljcml..
remarks.
the power
This explanation is wrong. Not only is it opposed to that of Yaska, but janghanti. as the accent indicates, cannot be in the vocative
case.
146
WOODEN MACE
[9.
20
Mortar (ulukhalam) is (so called because) it causes to spread out (urukaram), or it has a hole at the top, or it prepares food (urj-lcaram). There is a Brahmana passage * Make me large/ said he. Then indeed he became a mortar. Verily, they call it uru-karam (causing to spread out),
'
:
indirectly ulukhalam,
i.
e.
mortar.
is
addressed to
it.
Whenever,
Then
utter thy brightest sound like the trumpet of the conquerors. 2 The stanza is explained by the mere reading of it.
section,.)
3
Vrsabhah means one who rains down Vrsabhah is therefore so seed very much.
characteristic
is
to rain.
addressed to him.
section.)
made the
Thundering they approached him. In the midst of the strife, they bull shed water. Through him Mudgala won a hundred thousand
Thundering they approached him is explained. They made the bull shed water in the midst [of battle], i. e. the place of conquest or swiftness. 5 The verb Through him (he conquered) the king of beautiful possessions. bharv means to eat. Or else, Mudgala won a thousand well-nourished kine
in battle.
is
synonym
of battle
treasures are
scattered forth in
Wooden mace,
e.
mace made
of wood.
With
reference to
it
they
relate a legend. seer Mudgala, a descendant of BhrmyasVa, having yoked his bull and a wooden mace, and having fought in battle, won the
contest.
This
is
indicated
Look
at this
yoke of the
of battle, with which Mudgala won a hundred thousand kine in battles. Look at this yoking together of the bull, and the wooden mace lying in
Mudgala won a hundred thousand kine in The word prtan&jyam" is a synonym of battle, (so called) from Mutlyalu means one who possesses dispersing or conquering hostile armies.
1
Cf.
i.
SB.
vii. 5. 1. 12.
;
28. 5
AB.
vii.
17
cf.
Brh. D.
sincati
4
iii.
101.
Prajotpatti-kuranain
retah
yonau.
"
x. 102. 9.
Cf.
Durga.
x. 1^2. 5.
Roth.
op. ci'., p.
130.
9.
26]
RIVERS
who swallows
147
beans, or
a son of Bhrmyasva. wandering, or he is (so called) from horse-breeding. The word pituh is a synonym of food. It is derived from (the root) pa The following (to protect), or from pa (to drink), or from pyay (to swell).
stanza
is
1 beans, or passion, or pride, or joy. Bka,rmyat>va, Bhrmyasva means one whose horses are always
addressed to
it.
word
tavisi
''
the food which contains great invigorating strength. is a synonym of strength. It is derived from (the
The
root) tu,
meaning
to increase.
With whose
vigour,
i.
e.
power, Trita,
i.
e.
Indra
who
is
addressed to
them.
(Here ends the twenty-fifth section.)
Hear
this
my hymn
of praise, O Ganga, Yamuna, Sarasvati, 6utudrl Marudvrdha with Asiknl, and Arjikiya with Vitasta
of
this
my hymn
praise,
;
Sutudri, Parusni,
O Arjikiya with Vitasta and the general sense. Now (follows) the etymological explana8 tion of every word. Yamuna, Ganga is (so called) from going ( </#am). she flows, joining herself (with other rivers), or she flows gently. 9 SarasMarudvrdha with Asikni
hear,
is
vati
the
word saras
is
sr (to flow)
rich in water,
who
winding.
of water, it is derived from (the root) 10 or it outudrl, quick runner, rapid runner, Iravati is called Parusni, i. e. having is goaded. Asiknl, non-bright, non-white. The word sitam
synonym
a synonym of white colour, its antithesis is (denoted by) a-sitam. Marudvrdha, i. e. swollen by all other rivers and winds. Vitasta,, not
11
burnt,
1
'
Arjikiya
is
Cf.
i.
Roth,
1.
p. 129.
187.
created beings to the best place. Durga. a There are no waves in it. Durga.
10
3
4
cit.,
p. 130.
Cf.
Satadha,
See
Cf.
2. 24.
visrutd 1.
fi
x. 75. 3.
6
7
Muir, op. cit., vol. ii, p. 342. Cf. M. A. Stein, Bhandurkur Comm.
i.e.
n Durga says, on the authority of the Sdmidhsni Brdhmana, that there was fire called
Vol.,
Vtiidehaka
which consumed
all rivers
except
pp. 21-9.
*
this one.
place, or <ends
K 2
148
because)
it rises
HERBS
in rjuka, or it flows in a straight line.
[9.
26
The Vipa6
is (so
called from bursting forth, or from loosening fetters, or from being extended. It is called fetterless because the fetters of the moribund Vasistha were
loosened in
(so
it.
Formerly
rivers
it
called because)
was called Urunjira. Susoma is the Sindhu, flow towards it. Sindhu is (so called) from
o/p (to obtain).
flowing.
Apah
stanza
is
(waters)
is
The, following
addressed to them.
(Here ends the twenty-sixth
sect ion.)
Ye waters are indeed beneficent. As such bestow strength on us, so that we may look upon great happiness. 2 Ye waters are indeed a source of comfort. As such bestow food on us, e. so that we may look upon great happiness, delight.
i.
(osat), or (because) people suck them when something is the body). Or else they suck the morbid element (do$a). burning (in The following stanza is addressed to them.
think there are indeed one hundred and seven abodes of the tawny ones, the herbs, that were produced three ages before the gods, in days of
I
4
yore.
think there are indeed one hundred and seven abodes of the tawny e. tawny-coloured ones, the herbs, which carry off (disease) produced three ages before the gods, in days of yore. There are three kinds of
I
ones,
i.
5 Or else abodes, i. e. places, names, and species. Here species are meant. 6 there are seven hundred vital parts of man, the herbs are applied on them. 7 The following stanza is addressed to it. Night has been explained.
tu'euty-eiy/tth- section.)
the terrestrial region of the father together with (atmospheric) has been well filled. Thou art great, and encompassest the abodes places of heaven the dreadful darkness draws all around. 8
;
O night,
3 There are two etymologies given, from */us (to burn) and *Jdhe to suck, from 4/dus and Vdha.
4
(1)
(2)
Yaska explains Satdm sapid ca. as i. e. 700. According to the ordinary meaning of the words used, as indicated by the accent and ca, the phrase can only mean a hundred and seven'.
.
.
sapta-satom,
'
x. 97. 1.
Cf. Professor
"
Macdonell,
op.
cit.,
"
See
2. 18.
p. 154.
5
i.
RVKH.
x. 127. J.
e.
9.
3*]
WILDERNESS
149
night, thou hast well filled the terrestrial region along with the places of the middle (region). Great, mighty, thou encompassest the abodes of heaven the dreadful darkness draws all round the region.
;
Wilderness
it
is
is
Desert (aranya)
is (so
called because)
The
far (apa-arna) from the village, or because following stanza is addressed to her.
it is
dull (a-ramaiia).
wilderness,
how
is it
that thou
who
onwards dost not seek the village ? it appears that fear does not find thee.2 The seer 3 addresses her with the words, O wilderness, how is it that thou who disappearest in deserts, i. e. forests, like one directed to some
find thee.'
(i. e.
place onwards, dost not seek the village ? It appears as if fear does not Or the word iva is used in the sense of slight apprehension
the slightest fear). Faith (srad-dha) is (so called) on account of being based on truth (vrad)* The following stanza is addressed to it.
Through
our speech
we announce
faith is fire kindled, through faith is oblation offered. faith at the head of fortune. 6
With
Through faith is fire well kindled, through faith is oblation well offered. With our speech we announce faith to be at the head, i. e. the chief limb of
fortune,
i.
e.
prosperity.
is
addressed to
it.
section.)
grant us
Earth, be comfortable, thornless providing a resting-place. Rksarah means thorn it is derived from (the verb) rch (to be stiff). Kantakah (thorn) is (so called) (because it says to itself), Whom (kam) should I hurt
',
1
Cf. Professor
x. 146. 1.
Macdonell,
and which does not undergo any change. The tutelary deity of this intuition is called
xraddhd.
p.
lost his
way
Cf.
Professor Macdonell,
op.
cit. }
in the forest, and being puzzled as to what direction it was, and being afraid, addresses
119-20.
r<
x. 151. 1.
the goddess of the forest, How am afraid and thou art not ?
'
'
is it
that I
Durga quotes a passage which says that the gods do not accept the oblations of the
6
Durga remarks that frad-dlul means that which one assumes towards religion and' secular and spiritual matters
4
faithless,
7 8
intuitive attitude
Seel. 13-14.
i.
22. 15.
150
1
WIFE OF AGNI
i)
!
[9.
33
or
it
may
i.
to go,
e.
be derived from (the verb) krt (to pierce), or from it is very prominent on the tree. Grant us (let
all sides,
i.
e.
extensive protection.
is
Apud
to
it.
addressed
Agnayi
is
The following stanza is addressed to her. ends the thirty-third section.) (Here
upon the wife of Indra, the wife of Varuna, and the wife of Agni 5 welfare and for drinking soma. for The stanza is explained by the mere reading of it. (Here ends the thirty-fourth section,.)
I call
therefore, the eight pairs, mortar and pestle. Pestle (musalam) is (so called because) it explained.
Now,
again (muhuh-saram).
is
addressed to them.
section.)
Adorable, best winners of food, they are held aloft, devouring food like
steeds.
7
Worthy
8 they are held aloft, devouring food like steeds. Two receptacles of oblations, i. e. depositories of oblations.
The
follow-
ing stanza
is
addressed to them.
(Here ends
1
tlte
thirty-sixth section.)
The passage within brackets is omitted by the manuscripts of the longer recension and Durga.
2 3
4
ing soma
See
.x.
6. 12.
See
9. 20.
7.
103. 12.
7 8
i.28.
Macdonell, op. cit., pp. 124-5. Yaska's explanation that Agnayi is the wife
of
Cf. Professor
The mortar
;
is
mounted or made
is lifted
to stand
upright
the pestle
up
for pounding.
Agni
is
liable
to
is
criticism,
for
in the
Durga.
9.
40]
151
sit in
your lap
[or else,
;
here, to-day,
sit in
your
your bosom,
ye not to
Holy
drinking of soma.
The following
addressed to them.
To-day
touching
the gods. 3 To-day may heaven and earth extend farther our performance, sky-touching sacrifice, to the gods.
sacrifice, to
4 Vipas and Sutudrl have been explained.
e.
this
is
addressed to them.
Like two bright cows, like two licking mothers, Vipas and 6utudri hasten forth eagerly with their waters from the lap of the mountains;
5 contending like two mares let loose. From the lap of the mountains, i.e. from their mountainous abode. Like two mares who are released, or who are out of Eagerly, i.e. longingly. the verb has is used in (the sense of) emulation or temper; Contending
who
are excited.
7
together,
Vipas*
Like two [bright] beautiful cows, two mothers licking and Sutudri hasten forth with their waters.
The ends of the bow are (so called because) they send forth arrows, or they are made of wood, or they never fail. The following stanza is addressed
to them.
Approaching each other like women of the same mind, they bear (arrows) mother does a son. May these quivering ends of the bow, having a mutual understanding, drive away the enemy, the unfriendly
in their lap as a
8
people.
like
they bear arrows in their lap, i. e. bosom, as a mother does a child. May these destructive ends of the bow, having a mutual understanding, drive
away
ii.
41. 21.
1.
i.e.
Longing
for their
mutual confluence
to lick the
See
ii.
13. 14
3. 22.
or the sea.
7
i.
Durga.
3
*
41. 20.
2.
e.
See
iii.
24
9. 26.
same
*
calf.
33. 1.
vi. 75. 4.
152
TWO GODDESSES
sun.
1
[9.
40
Wind and
in the atmosphere,
tiunah means wind, (so called) because it moves quickly fftrah means the sun, (so called) from moving ( \/&r).
is
addressed to them.
section.)
O wind and sun, enjoy this praise. Sprinkle ye both whatever water you make in heaven. 2 The stanza is explained by the mere reading of it.
reflection,
this (earth)
with
The two approving goddesses, the two goddesses who approve without i. e. heaven and earth, or day and night. According to Katthakya, they are crop and season. The following invitation is addressed to them.
(Here ends the forty-first
section.)
treasures
remove the
1
ills
and the other shall bring noble treasures Do ye both eat in order to win and to bestow treasures.
and
hostilities,
i.
e.
who approve
with-
[Who bestow
ills
and
Of treasures,] who distribute treasures. hostilities to be removed, and the other brings
win or bestow treasures. With these words, the
excellent treasures for the sacrificer, in order to Do ye both eat, drink, or desire the sacrifice.
invitation
is
expressed.
goddesses worshipped with food-oblations, two goddesses who are to be worshipped with food- oblations, i.e. heaven and earth, or day and
Two
and
season.
The following
The two goddesses worshipped with food-oblations one shall bring the strengthening food, and the other a common meal and drink. May we of the old with the new and of the new with the old. The two partake goddesses worshipped with food-oblations, and causing strength, have bestowed that strengthening food. Do ye both eat in order to win and
:
to bestow treasures.
Sacrifice.
The two goddesses worshipped with food-oblations, i.e. who are to be worshipped with food-oblations. One brings food and juice, and the other common meal and drink. May we partake of the old with the new and of the new with the old. The two goddesses worshipped with food-oblations,
Cf. Professor M.icdonell, op.
2 iv.
cit.,
pp. 126-30.
57. 5.
KS. KS.
19.
19.
4, 13.
8
;
210.
1.
4.
13
210. 4.
10. 3]
VAYU
153
and causing strength, have bestowed that strengthening food. Do ye both eat and drink or enjoy desire, in order to win and to bestow treasures. Sacrifice. With these words, the invitation is expressed.
(Here ends the forty-third section.)
CHAPTEK X
Of u 1 (wind) is the foremost. Vayu (wind) is derived from (the verb) Vay wl (to blow), or it may be derived from the verb (meaning to move). It is derived from the verb i (to go),' says Sthaulasthivi, the letter v being meaningless/ The following stanza is addressed to him.
Now,
therefore, (we shall take up) the deities of the middle region.
these,
'
'
section.)
Come,
made
ready.
Drink
These soma-juices are made Come, O Vayu, worthy of being seen. ready [i. e. prepared] drink them and hear our call. What deity other than the atmospheric will the seer thus address ? 3
;
The
is
addressed to him.
section.)
the ever-running steeds, the chariot- horses, who move in a straight bring the vigorous Indra, in a car of beautiful wheels, towards the old and the new food : lest the nectar of Vayu be wasted. 4
May
line,
The constantly-running steeds, the chariot-horses, i. e. the horses which draw the chariot. Who move in a straight line, i. e. whose course is straight.
May
a
1
(they) bring Indra, who is becoming very powerful, in a car of blessed 5 wheels, in order to join the old and the new food. The word sravas is
synonym
2
it is
heard (</sru).
him
only.
So that the
pp. 81-3.
meant
for
for
It is not to be pressed
2. 1.
any other
vi. 37.
deity.
Vayu
is
therefore Indra
The commentator here criticizes Yaska's view that Vayu is foremost among the
8
himself.'
<
cf.
Brh. D.
v. 107.
atmospheric deities. He claims that place for Indra. He then endeavours to justify
Yaska by trying
to identify Vayu
with Indra.
indeed well known that Indra, whose sphere is the atmosphere, drinks soma. The preparation of soma-juice is
says:
'It
is
He
Durga explains new as the soma which is gathered and offered at the same time old, as the soma which is gathered at the morning libation and offered at the
5
Cf. 4.
17.
midday
154
VARUNA
this
l
[10. 3
soma-draught of
stanza
is
;
ordinate
Vayu may not be wasted. According to some, the addressed to Indra, the function of Vayu being subprimarily according to others, it is primarily addressed to both.
is (so called)
Varuna
because he covers
Vvr).
is
earth,
Varuna sent forth the cloud, opening downwards, and created heaven, and the intermediate space. With it, the king of the entire universe
(A cloud,
moistens earth as rain the barley. 2 Varuna (sent forth) the cloud, whose door opens downwards.
kabandham, is so called because) kavanam, which means water, is deposited Water is called kabundham also the verb bandh 3 is used to into it. denote an unfixed state it is comfortable and unrestrained. He creates heaven, earth, and the intermediate space. With that greatness, the king of the entire universe moistens earth as rain does barley. 4 The following,
another stanza,
is
addressed to him.
section.)
I praise him, who possesses seven sisters at the birth of rivers, and belongs to the middle region, with noble speech, hymns of the manes,
who
and
panegyrics of
Nabhaka at the same time. Let all others be killed. 5 I praise him well with speech, i. e. song or eulogy, equal to the respectable hymns of the manes and the panegyrics of Nabhaka at the same time. Nabhaka was a seer who, in his speech, called him one having seven sisters
at the birth of these flowing (rivers). He (Varuna) G is called one belonging to the middle region. this is he himself. Let all others be killed. 7
Now
All others, who bear enmity to us, who are evil-minded, or whose thoughts are sinful, shall not be suffered to live.
1
i.
e.
whose minds
There
is
is
of the
RV.
kabandham.
4
out
with
which
It
may
However,
good,
for
atmospheric Varuna, rain being mentioned as a function of the celestial sun. The stanza therefore leaves one in doubt as to whether
na
vi
dasyet,
para-
avida$te 'niqKtksine.
v. 85. 3.
is
According to Durga, the word kavanam derived from ^kav, 'to go '. He says
:
vii. 41. 2.
Cf. Professor
Macdonell,
op.
ctf.,
pp. 22-9.
The
root nabh
ii.
means Ho
kill'
according
Kaiu ca
tac
capalai/i
ceti
to
Ngh.
19.
10. 8]
RUDRA
is (so called)
155
(rauti), or because
Rudra l
because he bellows
it is
he runs
verb rud (to roar). There is a Kathaka passage Because he has roared, There is a Haridravika passage. that is the characteristic of Rudra. The following Because he roared, t at is the characteristic of Rudra. stanza is addressed to him.
1
Bear these songs to Rudra of strong bow and swift arrows, the god rich armed with sharp weapons.
he hear us
2
!
May
Bear these songs to Rudra of massive bow and swift arrows, the god
who abounds
by his opponents, the assailant, the disand armed with sharp weapons. May he hear us. The word tigma is poser, derived from (the root) tij, meaning to sharpen. Ayudham (weapon) is (so The following, another stanza, is addressed to him. called) from killing.
(Here emls the sixth section.)
that bright weapon of thine, which, hurled down from heaven, on earth, avoid us. O god of authoritative speech, thou hast a thousand medicines do thou not hurt our sons and descendants. 4 May that bright weapon of thine, which is hurled down from heaven, i. e. from beyond heaven, (avoid us). Didyut (bright weapon) is derived from (the root) do (to cut), or from dyu (to assail), [or from dyut (to shine) ]. 5 Ksma means earth, it flies on it or along it. Or else it It flies on earth.
in food, 3 unassailable
May
flies
flies
bringing destruction. May it pass us over. O god of authoritative speech, a thousand medicines belong to thee do thou not injure our sons and
;
grandsons.
Tanayam
Rudra
Tolcam (offspring) is derived from the verb tud G (to push). (son) is derived from the verb tan (to spread). Agni is called
7
also.
is
addressed to him.
O
man
1
;
thou who art skilled in praise, be active for the worship of every a beautiful hymn for Rudra. 8
Macdonell
,
Of. Professor
vii. 46. 1.
op.
cit.,
pp. 74-7.
annavate.
it
'
following:
(1) <^di
cl.
2 3
Yaska explains
op.
l
Roth,
cit.,
p.
135,
attributes to
',
the
it
this or
who
prohibits
of.
.
Agni
:
is
identified
with Rudra
;
.
AV.
Muir,
4
314.
7. 87. 1
tasmai
vii. 46. 3.
Two
1013.
156
INDRA
Jard l means
;
[10. 8
He who
Be
ful
praise it is derived from (the verb) jr, meaning to praise. receives praise, or awakens another by praise, (is called jara-bodha). a beautiactive, i. e. do that, so that every man may be able to sacrifice
;
hymn
for Rudra.
is
he divides food (ird + dr), or he gives food + dhd), or he sends food (ird + ddraya), or he holds food (ird + dhdraya), or he runs for the sake of soma (indu + dm), or he takes delight in soma (indu + ram), or he sets beings on fire (Vindh). It is known that because they animated him with vital breaths, that is the 3 He is (so called) from doing everything (lit. this),' characteristic of Indra. 'He is (so called) from seeing everything (idam + drs),' says Agrayana. says Aupamanyava. Or the word is derived from (the verb) iad, meaning to be powerful, i. e. being powerful he tears the enemies asunder, or puts them to flight. Or he honours the sacrificers. The following stanza is addressed
Indra 2
(so called because)
'
to him.
section.)
Thou didst pierce the spring, create channels, and rich in water send them forth knocking against each other. O Indra, thou didst uncover the 4 great cloud, emit the streams, and smite down the giver (of water). Thou didst pierce the spring. Ut-sa (spring) is (so called) [from moving upwards (ut-Vsr)], or from rising upwards (ut-Vsad), or from flowing
upwards (ut-Vsyand), or
it
is
ud
Thou
Thou, rich in water, didst send forth these atmospheric multitudes (of clouds) having water, and pressing each other hard. The verb ram means to stop or to emit. O Indra, thou didst uncover the great mountain, i. e. the cloud emitted its streams and smote
didst create its channels.
him down,
i.
e.
other stanza
is
is
to give (rain).
The following
section.)
his birth
surpassed (other) gods in strength, at whose breath heaven and earth tremble on account of the greatness of his might, he, O men, is
Indra. 5
who
Who as soon as he was born became foremost, the wise god, who, with his strength, i. e. strong action, subdued, i. e. seized all around, protected all around, or surpassed (other) gods at whose power even heaven and earth trembled on account of the greatness of his might, i. e. on account
;
1
cit.,
p.
136; Muir,
cit.,
op.
dt. t
The quotation
v. 32. 1
;
is
un traced,
SV.
;
1.
315.
pp. 54-67.
ii.
12. 1
AV.
20. 34. 1.
10. 13]
BRHASPATI
157
of the mightiness of his power. He, O men, is Indra. Thus the gratificawho had an intuitive insight into reality expresses itself 1 conjoined with a narrative.
tion of the seer
2
Parjanyah
reversing the favourable to
(cloud)
first
is
and the
derived from (the verb) trp (to be satisfied) by last (letter) one who gives satisfaction and is
:
he is the best conqueror (parah + </jin), janyah), or he or he is the best progenitor (parah + Vjan), or he is the bestower of juices (pra -f A/?;/). The following stanza is addressed to him.
(Here ends the tenth section.)
men
pri
+janyah
He
was
strikes
down
trees
and he
strikes
down demons,
Even the guileless fly afraid of the great slaughter. when Parjanya thundering strikes the evil-doers. 3
from the
rainer,
He
strikes
down
he
strikes
down
the demons.
All
beings are afraid of this great slaughter. Great, indeed, is his slaughter. Even the innocent, being afraid, run away from him whose function is to
rain,
i.
e.
mit sinful
section.)
On
drew
it
all sides
shallow water.
he saw water bound up by the cloud like fish dwelling in Having rent (the cloud) with a dreadful roar, Brhaspati out like a cup from a tree. 5
shallow water.
is
On
all sides
fish living in
he saw water bound up by the all-pervading cloud like He took it out like a cup from the tree.
(cup) derived 1 (from \/cam) i. e. they drink in rent it with a dreadful roar, i. e. sound. Brhaspati having Brahnianas-patih is the protector or supporter of brahvia. The following stanza is addressed to him.
camasah
section.)
All the rays of the sun drank that very stream of water, pervading and
flowing downwards, which Brahmanaspati pierced with his might, and 6 together they poured an abundant spring rich in water.
1
friend of India,
According to Durga, the seer Grtsamada, a who had enjoyed his com-
cit.,
pp. 83-5.
panionship, expresses his gratification in the stanza. He remarks that the stanzas of the
v. 83. 2.
Cf.
RV. often
He
Cf. above, 2.
5
cit.,
101-4.
offers an alternative explanation for 'conjoined with a narrative', i.e. which is worthy
x. 68.
ii.
AV.
20. 16.8.
24. 4.
158
[10.13
All the rays of the sun, which appear like the sun, drink that very stream of water, pervading, flowing, and spreading downward, which Brahmanaspati pierced with his might, i. e. with power. And together they pour out the abundant springs, rich in water, i. e. abounding in
water.
meaning
to dwell
is
following stanza
ksetram (abode) is derived from (the verb) the protector or supporter of the dwelling-place. addressed to him.
(Here ends the fourteenth section.)
ks-i,
The
We
(gift).'
will
us a horse or cow,
nourisher.
He
shall
We
person.
will
win with the lord of the abode as with a very friendly He shall nourisher, a well-nourished cow and horse. Bring,
be gracious to us for such (gift). With strength or wealth. The verb rnrl means to give. stanza is addressed to him. (Here ends the fifteenth section.)
The following
O lord of the abode, bestow upon us the wave, rich in honey, distilling honey, and well purified like clarified butter, as a cow does its milk. May the lords of the sacred law be gracious to us. a
Bestow upon us, O
distilling
honey,
i.
e.
cow her milk, the honeyed wave, well purified like clarified butter. May the water,
this
The verb mrlay means to some think that the recurrence of the same expression in the same stanza means tautology, others as for instance, the wave rich in honey and distilling honey think that the recurrence of the same expression in the same verse
lords or protectors of law be gracious to us. With reference to protect, or to worship.
'
'
'
',
tautology, as for instance, 'Golden in form, he is golden in 4 Another school of thought does not admit tautology, if appearance'. there is some difference, even if it is very slight, as for instance, as from
(pada)
is
'
',
5
'.
Vdstos-patih* (house-lord)
1
vdstuh (house)
4
is
Cf. Professor
iv. 57. 1.
Macdonell,
op.
cit.,
p. 138.
ii.
35. 10.
2
3
*
'
x.
166. 5.
iv. 57. 2.
Cf. Professor
Macdonell,
o/.
cit.,
p. 138.
10. ao]
vas,
YAMA
to
159
the house.
meaning
dwell
is
following stanza
The
lord of the house, thou art the killer of disease, wearing all forms be our very happy friend. The word seva is a synonym of happiness
;
The verb sis takes the suffix va, which replaces the letter next to the penultimate (i. e. s) and optionally takes gumi* The word &iva is derived from the same root also. He becomes the
(sukka).
for.
is
This too
a Vedic quotation.
is
lord
of
speech,
let
together
make me happy,
my
divine
mind.
me
alone. 4
explained by the mere reading of it. A'pam ncb'ixit* is explained by the offspring of the self (tanti-napat)* The following stanza is addressed to him.
who
;
whom
i.
e.]
in sacrifices
shines in the interior of waters without fuel, O offspring of waters, give us honeyed
;
waters for pressing the soma with which Indra grows in vigour,
i.e.
in
Yama 8
is
is (so called)
addressed to him.
With
who has
3
vii.55.
1.
See
7
*
8. 5.
;
&
iii.
+ va
58. 8.
x. 30. 4
AV.
cf.
14. 1. 87.
Cf. Professor
x. 14. 1
;
Macdonell,
AV.
8
"
1. 1. 2.
AV.
18. 1. 49.
Cf. Professor
pp. 09-71.
160
MITRA
has departed
:
[10.
20
i.
Who
who
e.
'elevations
The verb av means to go. 1 The sense is and with oblation, worship the king, Yama, the son of Vivasvat (the sun), who has shown the path to many and who is the rendezvous of men. The verb duvasyati means to worship. Agni is called Yama also. The followand depressions.
ing stanzas proclaim him.
(Here ends the twentieth section.)
it
inspires
awe
appearance.
Yama,
indeed,
is
what
is
born,
Yama, what
he
is
the
we obtain him, the kindled god, as cows do their abode in the evening. 4 These are hemistichs. Like a spear hurled, it inspires terror (among enemies) or courage (among friends), as does the archer's arrow of bright appearance, of dreadful appearance, [of strong appearance, of glorious
appearance], of great appearance, or of shining appearance. Yama indeed was born, associated with Indra. Ye are twin brothers, whose mother is here and there. 5
maidens' lover, the matrons' lord. 3 With the moving and the non-moving oblation
This too
is
what
loved.
6
shall be born.
a Vedic quotation. Yama is, as it were, what is born and Maidens' lover, i.e. one who causes maidens to be
Matrons' lord, i.e. one who causes matrons to be protected. Matrons have Agni as their chief deity, on account of their association with sacrifice. 7 This too is a Vedic quotation. Agni was thy third husband. As cows obtain their home in the evening so may we obtain the kindled god, who is well kindled with pleasant things, with our nonstationary, moving, i.e. oblation in the form of an animal, and nonmoving, stationary, i. e. oblation in the form of herbs. Mi-tra* is (so called) because he preserves (trdyate) from destruction (j)ra-riil-ti) or because he runs (dravaii) measuring things together (Vtni), or
1
It is
'
not clear
to go
'.
verb
light
2 3 4
ar,
why
on
it.
i. i.
6fi. 7.
Indian marriage is accomplished by taking seven steps round the fire-altar, Fire is here called maidens' lover, because fire causes the marriage to be accomplished,
6G. 8.
66. 9.
with which the period of maidenhood comes to an en(J 7 x 86- * AV. 14. 2. 3.
-
;.
vi. 50. 2.
Cf. Professor
Macdonell,
op.
Y.,
pp. 29-80.
10. 24]
KA
is
161
fat).
the word
following stanza
derived from the causal of (the verb) tnid (to be is addressed to him.
The
men
forth,
Proclaiming, speaking encouraging words, Mitra leads men Mitra alone supports earth and heaven. Without winking Mitra beholds the tribes. The word krstayah is a synonym of men, (so called) because they
are active, or because their bodies are long (vi-krsta). To Mitra sacrifice the fat oblations has been explained. The verb hu means to give. 2
' '
Kah
is (so called
is
because) he
is
The
following stanza
addressed to him.
In the beginning, the golden foetus took shape he was the sole existing lord of the universe. He supported this earth and heaven. Let us, with
;
3 oblations, worship the god Ka. The golden foetus the foetus
;
made
of gold, or he
^ hose
foetus
is
made
of gold. The word garbhah (foetus) is derived from the verb grbh (used) in the sense of praising, or (so called because) it swallows useless things. Now when a woman receives the life-germs (gundti) and her own life4 He germs are brought into contact with them, fertilization takes place.
came
the
universe.
He was the sole existing lord of the He supports earth and heaven. Let us, with oblations, worship god Ka is explained. The verb vidh means to give.
into existence in the beginning.
'
'
Sarasvat has been explained. 5 The following stanza is addressed to him. (Here ends the tiventy-third section.)
in
Be our protector with those waves of thine, Sarasvat, which are rich honey and distil clarified butter." The stanza is explained by the mere reading of it.
(Here ends the twenty-fourth
section.)
iii.
59.
1.
2 s
23. 1
form of her germinating fluid, then by the mutual contact of the male and female fluid in the interior of the uterus which is capable
of receiving them, fertilization of a woman takes place. Or when a woman admires the
qualities of a man, on account of her love for him, and a man a woman, the result of
25. 10.
4
fertiliza-
tion
When
woman
receives
marrow of his bones, &c., in the form of seminal fluid and brings them (i.e. spermatozoa) in contact with her own life-germs, i. e. the essence of her flesh and blood in the
e.
By
Sarasvafi.
* vii.
96. 5.
162
VI&VAKARMAN
Visvakarman
is
[10.
is
35
the
maker
of
all.
addressed
to him.
VisVakarman is sagacious, mighty, creator, disposer, and supreme beholder. The objects of their desire rejoice together with food, where beyond the
seven seers, they declare (only) one to exist. 1 VisVakarman is of a penetrating mind, pervading, creator, disposer, and The objects of their desire, i. e. the most supreme beholder of beings.
which are loved or sought after, or approached, or thought about, They rejoice with waters. Where these seven seers, i.e. luminaries. Beyond them is the sun. In him (the sun) they (the luminaries) become one. T*his is with reference to the deity. Now with reference to the soul. VisVakarman is of a penetrating mind, pervading, creator, and disposer, and the most supreme nianifester of the senses. The objects of worship
objects
or aimed at.
of these (senses),
i.e.
objects desired, or sought after, or approached, or at. They rejoice together with food. Where these
e.
the senses.
Beyond them
is
the soul.
This expounds the course of the life of the soul. 2 they (senses) With reference to it they relate a legend. VisVakarman, the son of Bhuvana, sacrificed all beings in a universal sacrificed He sacrificed even him-
become one.
This
is
indicated
Who
it still
more
(Here ends
tJie
heaven.
VisVakarman, growing with oblations, thyself sacrifice earth and On both sides let other men be stupified. Here may Indra be
6
our
1
inciter.
x. 82. 2.
efficacious.
7.1.1:
Ah, I will
beings,
of the longer recension read etasmin, while those of the shorter read usmin. I prefer the latter to the former, because
The manuscripts
sacrifice
myself
in
created
and
created
beings in myself. Then, having sacrificed himself in all created beings and
created beings in himself, he acquired superiority, sovereignty, and overlordship over all
created
beings.
a comparison of the adhi-daivata and adhy-aima explanation of the stanza shows that Yaska intends to bring about a contrast between
his two interpretations. For this reason he uses tesam, etdni, tebhyah, and etasmin in the
Likewise, a
man
having
and
all
created beings
former, and etam, imam, ebhyah in the latter. The corresponding word for etasmin is therefore osmfn, hence I conclude that the reading of the shorter recension is the correct one.
8
Manu,
4
xii.
91
Is"a.
U. 6
AP.
i.
23. 1
Muir,
372.
17. 17.
2.
z. 81. 1
z. 81.
VS.
Universal sacrifice
is
regarded as very
6; SV.
939; VS.
17. 22.
10. 3 o]
TARKSYA
163
O
who
is
heaven.
VisVakarman, growing with oblations, thyself sacrifice earth and On both sides let other men, i. e. rivals, be stupified. Let Indra,
:
pre-eminent in knowledge, here be our inciter. l Tarksya is explained by Tvastr (1) he dwells (ksayuti) in the crossedover place ( Vtr ), i. e. atmosphere (2) he protects (raksati) objects quickly (twriuvni) or (3) it is derived from (the verb) as (to pervade). The following
;
stanza
is
addressed to him.
section.)
Let
us, here,
invoke Tarksya,
who
is
by
gods,
is
mighty, impeller of chariots, the felly of whose wheel a hero in battle, quickly for our welfare. 2
(Let us invoke)
;
him who
is
or pleasure deva-jutam therefore means one who is incited by the gods, Endowed with might, transporter of chariots, the felly or pleased by them. Let us be of whose wheel is uninjured and who is victorious in battles.
quick and here invoke Tarksya for our welfare. atmospheric would the seer have thus addreSvsed
addressed to him.
What god
?
a
Who even spread, with his might, the five tribes in a moment, as the hundredfold, a thousandfold in his sun, with his light, does the waters.
Like a hurled javelin, they cannot keep him back. 4 Who also spreads five human tribes, in a moment, with his might, i. e. His motion gains strength, as the sun does the waters with his light. a hundredfold, a thousandfold speed. Like a discharged arrow made of
speed.
they cannot keep him back. Manyu (auger) is derived from (the verb) man, meaning to shine, or to be angry, [or to slay] arrows shine through anger. The following stanza is addressed to him.
reeds,
r>
:
Accompanied by thee on the. same chariot, O Manyu, let our heroes, demolishing, making hairs stand on their end, unassailable, swift like
Maruts, having pointed arrows, sharpening their weapons, fire-incarnate rush forth towards the (enemy).
1
'
Cf. Professor
x. 178. 1
;
Macdonell,
8. 85. 1
-
SV. 1. 882. 3 The characteristic of the atmospheric gods is strength. They perform deeds of valour, and all that requires power. The author thinks that this trait is clearly
T
AV.
to Tarksya in the stanza, and according to him, therefore, Tarksya can be no other than an atmospheric deity.
attributed
x. 178.
AB. AV.
iv. 20.
ct'f.,
p. 119.
4. 31.
1.
L2
164
SAVITR
thee,
[10.
30
Manyu,
let
our heroes,
demolishing, causing the hair to stand on end, unassailable, swift like the
Maruts, having pointed arrows, sharpening their weapons, rush forward towards the enemy. Fire-incarnate, i. e. destroying like fire, or armed, or wearing a coat of mail. Dadhikrd has been explained. 1 The following stanza is addressed to
him.
Dadhikra spread out the five tribes with might as the sun the waters with his light. Thousand-gaining, hundred-gaining is the swift courser. 2 May he commingle these speeches with honey. Dadhikra spreads out water [with might] with strength as the sun the
five
human
tribes
with
light.
swift, i.e.
having
these speeches of ours with honey, i. e. water. from the verb dham (to blow) reversed.
Madhu
(honey)
is
derived
Savitr stanza
is
'
(is
so called because) he
is
the stimulator of
all.
The following
addressed to him.
section.)
Savitr has fastened heaven in Savitr has fixed the earth with supports unsupported space Savitr has milked the atmosphere, shaking itself like
;
;
a horse, and the ocean bound in illimitable space. 4 Savitr caused the earth to be fastened with supports. In the supportSavitr has milked the less atmosphere Savitr has made the heaven firm.
cloud fastened in the atmosphere, fastened in space which does not
fastened in the illimitable space, or quickly, or hasten, i. e. (the cloud) itself like a horse. What other god than the
i.
e.
move
which moistens, shaking 5 atmospheric one would the seer have thus described ?
Savitr also.
The sun
is
called
so praised in the Hlranyastupd hymn. 6 The seer Hiranyastupa proclaimed this hymn in the act of worship. This is indicated by the following stanza.
is
He
See
2. 27.
Cf. Professor
Macdonell,
op.
ct7.,
p. 148.
2
j
v 28. 10.
3 4 5
Cf. Professor
x< 179. i.
Macdonell.
ia
op.
cit.,
p. 82.
shaking ', and also by Roth, op. cit., p. 143. But in his famous lexicon he attributes to it which is adopted the meaning sounding both by Muir, op. 7., vol. iv, pp. 110-11, and
'
'
',
Max
explained by Durga as
c
Miiller.
x. 149.
10.
36]
VATA
165
Like Angirasa Hiranyastupa, I invite thee, O Savitr, to this sacrificial Thus worshipping and bowing before thee for protection, I kept watch as for a stalk of soma.
food.
1
a tuft of hair
is
made
Stupa
(tuft of hair)
i.
of gold or one having a golden derived from the verb styai (to be
e.
a collection.
food.
e. sacrificial
thee for protection, I keep watch as for a stalk of soma. Tvastr has been explained. 2 The following stanza is addressed to him.
The divine
stimulator,
:i
manifold mankind.
multiform Tvastr, generated and nourished All these created beings and the great divinity of
the gods are solely his. The divine stimulator, omniforrn Tvasta, nourished mankind by the gift And he generated them in various ways. All these beings, i. e. of
juice.
And for him is the one great divinity of the gods, i. e. the endowed with wisdom or with the bread of life. The word as-u is a synonym of wisdom (1) it throws out the senseless and sense is thrown into it ( Vas, to throw) (2) or the word asu-ratva has its first
waters, are
his.
state of being
Vata 4 (wind)
is
is (so called)
because he blows
(vdti).
addressed to him.
towards us what
is
and comfull
He
shall prolong
our
and comfort
6
towards us the healing medicines and what is And may he prolong our life. for our heart.
explained.
is
addressed to
Thou
Come,
Thou
1
x. 149. 5.
See
iii.
8.
13
cf.
Professor Macdonell,
18. 1. 5.
op. eft,
8 x.
186. 1
7. 4.
;
SV.
p. 116.
s
See
65. 19
;
AV.
'
i.
19. 1
SV.
166
ASUNITI
What god
[10.
36
such, O Agni, come together with the Maruts. the atmospheric one would the seer thus address ? is addressed to him.
As
other than
first.
Come,
Agni, with
I
i.
i.
e.
to partake of
As
such,
made of soma, for thee to drink first, Agni, come together with the Maruts.
section.)
Vena
stanza
is
is
for.
The following
addivssed to him.
section.)
This Vena impels them who are in the womb of the variegated one. Light is the chorion in measuring the region of vapours. At the contact 2 of waters and the sun, the wise kiss him with thoughts like an infant.
i.
endowed with variegated colours, i. e. waters. is the chorion, his light serves the purpose of chorion. The chorion Light with the external membrane of the foetus, or it is joined with develops the external membrane. At the coming together of waters and the sun,
e.
who
is
are) in the
womb
wise
men
hymns
is
as they
praise
do an
infant.
Infant (sisu)
it is
he
is
worthy of
Foetus
(samsaniya), or
meaning
to give. 3
obtained
Asu-ntti
is
it
it.
carries breath
away (asun
nayati).
addressed to
Asumti, support the mind with us for the continuation of life, prolong well our age. Make us happy in the sight of the sun, do thou 4 increase our body with clarified butter. O Asumti, support the mind within us for a longer life. And prolong
our age, and make us complete for beholding the sun. The verb radh used in the sense to be subdued We will not be subjected to the foe, O King Soma! 5 This too
'
is
'.
is
i.
19.
2.
viii. 8.
AV.
20. 99.
SV.
3
.
256
2
923.
;
It is given x. 59. 5.
x. 128. 5
;
by
man
to
woman.
Durga.
x. 123. 1
VS.
7. 16.
AV.
5. 3. 7.
10.
4 2]
INDU
Do thou
increase the
self,
i.
167
e.
a Vedic quotation.
butter.
addressed to him.
Of Rta, indeed, are the earlier invigorating draughts. Contemplation of Rta kills vices. The call of Rta awakening and illuminating, pierced even
2 the deaf ears of the living being. Of Rta, indeed, are the earlier invigorating draughts. Consciousness of Rta kills all that should be avoided. The call of Rta pierces the ears even
Deaf, whose ears are closed. the ears of the living being, of the bright or of water.
of the deaf.
Indu
moisten).
is
derived from (the verb) indh (to kindle) or from is addressed to him.
(Here ends the forty-first section.)
ud
(to
is
Indu who, like one to be invoked, prayer the slayer of demons stirs prayer. May vigorous. he himself drive away from us the mockery of the scoffer with slaughter. May the wicked drop down, lower and lower, like some insignificant thing,
May
He
stirs
he drop down. 3 I proclaim that to the auspicious Indu, like one who is worthy of being invoked, who is vigorous, rich in food, or full of desire, he causes our prayers to stir; and the slayer of demons causes them to stir with strength. May he himself drive away the man who scoffs and his mockery from us with slaughter. May the wicked drop down. Even lower than
may
that
he drop down, like an insignificant thing. Some think that repetition (of the same words) adds a greater force to a (particular) sentiment, as for instance: Oh, she is beautiful, oh, she is beautiful. This (repetition) is characteristic (of the style) of Parucchepa. 4 He was a seer. He whose organ is (large) like a joint, he whose organ is in every
may
joint.
With
with.
1
Hymns
2.
these words, the twenty-seven appellations of deities are dealt are addressed and oblations are offered to them. Of these,
3.
See
i.
25
8
;
4.
6. 22.
u
3
iv. 23.
129. 6
Brh. D.
iv. 4.
dispute as to whose of a superior kind. They try to kindle fire in moist wood. The former pro-
168
the following, to them.
i.
AHI
e.
[10.
43
The following
Prajapati,
all
those
created things.
With whatever
:
11
desire
we
be ours.
May we
be lords of treasures
explained.
(this) is
a benediction.
is
addressed to him.
With hymns thou singest (the praise) of Ahi, born in the waters, sitting in the lowest part of the rivers, in vapours. 4 With hymns thou singest (the praise) of Ahi, born in waters, sitting in the lowest part of the rivers, in vapours, [in waters]. Budhnam means
atmosphere
(body)
is
:
it
the
e.
other
is
word budhnam
held bound in
it.
also,
i.
breath
He,
who
Ahi,
budhnya,
i.
atmosphere.
addreased to him.
section.)
May
the sacrifice of this man, the lover of sacred rites, never fail. 5 May Ahi who dwells in the atmosphere not put us to injury. his sacrifice never fail, i. e. of the lover of sacrifice.
May
The following
addressed to him.
(Here ends the forty-fifth section.)
One had beautiful wings, he has entered the ocean, he beholds this entire With a pure mind I saw him from near, him the mother kisses universe. and he kisses the another. 7 One has beautiful wings; he enters into ocean; he beholds all these
1
Cf. Professor
x. 121. 10
;
2 3
4
AV.
Macdonell, op. ctf., p. 118. 7. 80. 8 ; VS. 10. 20; 28. 65.
vii. 84.
17
;
; cf.
Brli.
D.
v. 166.
See
t
4.
7. 24:
;
See
2. 17.
x. 144. 4
AA.
iii. 1. 6.
15.
vii. 84.
16.
11. a]
SOMA
With a pure mind
I
169
created beings.
saw him.
Here the
seer,
who
had
intuitive insight into reality, (expresses) his pleasure in a narration. 1 The mother, i. e. atmospheric speech, kisses him and he kisses the mother.
is
2Juru-rava#
(so called)
The following
stanza
is
addressed to him.
On
thee for the great battle, for slaying the barbarian. 2 On his being born the goers, i. e. waters, (so called) from going, or else the divine women, sat together, and the rivers, [flowing by themselves,]
thee,
'
Pururavas, for the great battle, for the delightful combat, for slaying the barbarian, the gods (strengthened thee), the gods.
(Here etuis
tJte
forty-seventh section.)
CHAPTER XI
Syemi
to him.
(falcon)
is
addressed
seized soma, the falcon bore a thousand, ten thousand libations Here, in the enjoyment of soma, the bountiful left the illiberal 4 behind, and the wise the dull-witted man. Having seized soma, the falcon carried a thousand, ten thousand liba-
Having
together.
tions at the
sacrifice, in
same time. (The word) thousand is used with reference to the which soma is pressed a thousand times. In the sacrifice there are ten thousand soma-tlraughts, or there are ten thousand gifts in connexion with the pressing of soma. There the bountiful left the unfriendly, i. e. the non-liberal, behind in the enjoyment of soma, and the wise the dullwitted man. He is praised with reference to the drinking of soma, and in a hymn addressed to Indra he is therefore identified with Indra.
;
cit.,
vol.
ii,
p.
1%.
3
4
See
4. 24.
iv. 26. 7.
170
SOMA
:
[11. a
:
word
is
derived from (the root) su (to press) it is a deity) is mostly secondary and
In order to point out its (primary use) in the hymns it is being purified, we shall quote (the follow(Here ends the second section.)
soma, thou
The stanza
is
Now
here
is
explained by the mere reading of it. another stanza addressed to him or to the moon, as follows.
section.)
soma.
Because they grind the herbs together, one thinks that he has drunk the Of the soma which the Brahmanas know, none whatsoever partakes. 2 The hemistich, Because they grind the herbs together, one thinks that
'
',
which
is
not
soma
i. e.
at
all.
can partake.
This
'
is
with reference
to sacrifice.
Now with reference to the deity. The hemistich, Because they grind the herbs together, one thinks that he has drunk the soma ', refers to the soma pressed with the Yajus formula, which is not soma at all. Of the soma which the Brahmanas know, i. e. the moon, none whatsoever, i. e. no
one who
The
not a god, can partake. following, another stanza, is addressed to him, or to the moon.
is
O
Wind
god, when they drink thee, forth thenceforward thou thrivest again. is the protector of soma the month is the maker of years.
;
god, when they begin to drink thee, forth thenceforward thou again thrivest this refers to some particular libations, or to the first and second
;
Wind is the protector of soma. The seer wind its protector on account of companionship or extracting the juice. 4 The month is the maker of years, of annual periods, i. e. the plant soma on
fortnights of the lunar month.
calls
account of
its
Can-dramas 5
(
moon)
is
Vcay + Vdram) or is bright and measures (candra-md), or its measure is Candra (bright) is derived from (the verb) cand, meaning to bright.
1
ix. 1.
SV.
;
1.
468
2.
39
VS.
26. 25.
x. 85.
cf.
AV.
14. 1. 14.
B
x. 85. 3
AV.
14.
1. 3.
Cp.
2. 20.
Cp. Brh. D.
vii.
129.
11. 8]
DEATH
The word candanam
(sandal wood)
is
171
derived from the same root
shine.
also.
It roams about beautifully, or it roams about for a long time. Or the former part of the word (candramas) is derived from (the verb) cam (to Cam (bright) is derived from (the verb) rue (to shine) reversed. drink). The following stanza is addressed to him.
When
dawns.
is ever new, the banner of day he goes before he distributes their share among the gods the moon Approaching
he
is
born, he
new
The banner
to the beginning of the first fortnight. dawns refers to the end of the second
'
fortnight.
ApproachAccording to some the second verse has the sun as its deity. ing he distributes their share to the gods refers to the half-monthly oblation of clarified butter. The moon farther extends long life.
'
'
Mrtyu (death) is (so called) because he makes people die. 'He is (so called because) he causes the dead to be removed/ says atabalaksa, the son of Mudgala. The following stanza is addressedto him.
(Here ends the sixth
section.)
Death, depart along the path that is thine own, but different from the road of the gods. I speak to thee, who hast eyes and possessest
the power of hearing.
Away, O
not injure our children, nor our heroes. 2 Death, with Away, O Death, certainly, O Death, certainly depart, this it is declared, O Death, the dead is for him who causes him to be
Do
removed,
Death.
is
It is derived
mad
or from
mud.
The
following stanza
addressed to them.
section*)
Here
is
two mighty
ones.
Indra and
Visnu, the drinker of the pressed soma-juice avoids you. You two turn aside that which is directed towards mortal man, aye, the dart of the
archer Krs"anu. 3
The stanza
him.
is explained by the mere reading of it. Vi&vanara has been explained. 4 The following stanza
is
addressed to
x. 86.
19
;
cf.
AV.
7. 81. 2.
;
*
8
x. 18. 1
i.
156. 2.
18. 1 in
;
is
cf.
Roth,
172
VISVANARA
[11.
Bring your worship to the great (god) who is being exhilarated, and (who is giver of) food, who is dear to all men, who is all-powerful to
;
Indra, whose great strength is very overpowering, whose great glory and 1 power heaven and earth honour.
is
being exhilarated,
;
i.
e.
who
is rejoicing,
is all-powerful and to exceedingly great strength and most praiseworthy glory and power bestowed on men. Heaven and earth worship you. What god other than the atmospheric would the seer have
being implored
who
is
dear to
all
being praised, or
;
who who is
is
thus addressed
The
is
addressed to him.
lifted
light.
The meaning
:J
is
who
up
is
addressed to him.
May Dhatr give uninjured life extending to the sacrificer. We meditate on the goodwill of the god whose l$ws are true. 4 May Dhatr give prolonged and undecaying livelihood to the liberal
worshipper. We meditate on the goodwill, the blessed will, of the god whose laws are
true.
in
is
his incidental
mention
eleventh section.)
In the law of King Soma and Varuna, in the protection of Brhaspati and Anumati, to-day in thy invocation, O Maghavan, and of Dhatr and
5 Vidhatr, I partook of the jars.
The meaning
of soma-juice.
called
(kolax. 60. 1.
vii. 76. 1
;
is:
Kalasu
induced by these deities I partook of the jars full (jar) [from what verb is it derived ?] is (so
it
Cf. Professor
Macdonell,
op.
tit.,
p. 115.
cf.
Brh. D.
vi. 11.
<
4V.
7. 17. 2.
x. 167. 8.
11. 16]
MARUTS
(to scatter)
:
173
their
Kalih and kaldh are both derived from (the root) kf measures are scattered.
(Here ends the twelfth section.)
Now
deities.
therefore
Of
these, the
(we shall deal with) the groups of atmospheric Maruts 1 come first. Ma-rutah, of measured sound or of measured brilliancy (</mi + Jruc), or they run very
is
addressed to them.
Come, O Maruts, with chariots charged with lightning, of good speed, furnished with spears and having horses as their wings. Fly to us like 2 birds, O ye that have wise counsel, with the most wholesome food.
O
i.e.
Of good speed, Maruts, with (chariots) charged with lightning. Come with chariots that turn well, or praise well, or shine well.
furnished with spears. Having horses as their wings, as the means of Fly to us like birds with the most wholesome food. flying. Having
wise counsel
whose works are blessed or whose wisdom is blessed. Rudras have been explained. 3 The following stanza is addressed to
:
them.
(Here ends the fourteenth section.)
Rudras, accompanied by Indra, of one accord, riding in chariots for prosperity. This thought from us longs for you, (come) golden 4 like springs from heaven for one who seeks water in the hot season.
Come,
Rudras, with Indra, accordant for the action of bringing This thought from us yearns strongly for you as the thirsty for the divine springs of water. Trsmij is derived from (the verb) trs (to be 5 Udanyuh (one who seeks water) is derived from the verb udanya thirsty).
Come,
prosperity.
(to moisten).
R-bftavah are (so called because) they shine widely (uru+ ^bhd), or they shine with sacred rite (rta + </bha)~ or they live with sacred rite
(rta
*/bhu).
is
addressed to them.
section.}
Having performed laborious works with zeal," insti tutors of sacrifice, being mortals, they attained immortality. The Rbhus, sons of Sudhanvan,
1
cit.,
p. 77.
2
a
88.
1.
See
10.
cf.
Professor Macdonell,
op. cit.,
p. 74.
*
explain udanyu as a bird called cdtaka, at whose prayer divine springs of water come down from heaven.
8
v. 57. 1.
cit.,
pp. J31-4.
174
ANGIRASAS
1
[11.
radiant like the sun, mixed things together with their works during the
year.
Having finished the works with utmost quickness, the bearers, or the wise Rbhus, attained immortality although they were mortals. The Rbhus, sons of Sudhanvan, looking like the sun, or wise like the sun. They mixed things together with their works, i. e. actions during the year. Rbhu, Vibhvau, and Vaja were the three sons of Sudhanvan, a
descendant of Arigiras. 2
first
With reference to them there are Vedic passages and the last (Rbhu and Vaja) in the plural number,
With regard to this, i. e. the use of plural number the praising together of the cup, there are many hymns in the ten books (of the Rgveda). The rays of the sun are called Rbhus also.
Rbhu and
(you Rbhus, you did not come here to-day. were) there, hence, The unconcealable one is the sun, (so called because) he cannot be concealed. Because you slept in his house as long as you remain there, so
:i
;
When you
long you cannot be here. 4 The following stanza Angirasas have been explained. them. (Here ends the sixteenth section.)
is
addressed to
These seers are indeed multiform, moreover they are inscrutable. They 5 they were born of Agni. forms. Their actions are inscrutable, or their These seers have many
;
'
is profound. They are sons of Angiras. They were born of with these words their birth from Agni is described. Agni The Manes have been explained. 6 The following stanza is addressed to them. (Here ends the seventeenth section.)
'
:
wisdom
Let the lower manes who press soma, go upwards, up the higher ones, and up the middle ones. May the manes who followed breath, who are 7 harmless, and who know the sacred rites, come to us at our invocations. Let the lower manes ^o upwards, let the higher manes go upwards, let the middle manes go upwards. Who press soma, i. e. who prepare the Who went in pursuit of breath, i. e. life. Who are harmless, soma-juice. And who know what is truth and what is i.e. who are not hostile. the manes come at onr call. Yama is said to be an sacrifice. May
1
i.
110.4.
p. 142.
c 7
x. 62. 5.
4.
a *
> i. 161. 11. Cp. Brh. D. iii. 83. See 3. 17; cf. Professor Macdonell, or,.cit.,
See
21.
;
x. 15. 1
AV.
18. 1. 44
VS.
19. 49.
11. ai]
APTYAS
1
175
atmospheric deity,
deities also.
the
2 Manes have been explained. 3 Angirasas have been explained. 4 5 Atharvdwts, i. e. motionless the verb tharv Bhrgus have been explained. means to move its negation i. e. who are without motion. The follow*
',
ing stanza
is
section.)
Angirasas and our manes of ninefold gaits, Atharvanas and Bhrgus, the : may we be in the goodwill of those holy ones, in the blessed favour of their minds. 6
soma-pressers
Angirasas and our manes of nine gaits, i.e. whose ways of going lead in nine directions. Atharvanas and Bhrgus, the soma-pressers, i. e. who prepare the soma-juice. May we be in the goodwill, in the blessed will of the holy
ones, in the auspicious, excellent, generous, or blessed favour of their minds. This refers to a group of atmospheric deities,' say the
' '
etymologists.
They
Their splendour is dazzling like that of the sun, their greatness is like that of the ocean, their speed is like that of the wind. Your hymn, O Vasisthas, cannot be imitated by any other. 7 This is the
unfathomed
(panegyric).
Aptydh* is derived from (the verb) dp (to obtain). incidental occurrence in a stanza addressed to Indra.
The following
is
their
of praise, of many forms, very wide, most supreme master, of being obtained of those who should be obtained, who tears to worthy pieces the seven givers or the seven gift-makers with his strength who overpowers many adversaries. The verb sdkx means to obtain.
Worthy
section.)
p. 141.
c<7.,
p. 171.
op.
Professor Macdonell,
x.
op.
ctt.,
See
See See
p.
8.
17
cf.
Professor Macdonell,
14.6; AV.
18. 1. 58.
Ht., p. 142.
3 4
vii. 83. 8.
4. 21. 3.
Cf. Professor
cf.
Macdonell,
op.
ctt.,
p. 67.
17;
Professor Macdonell,
op.
x. 120.
AV.
20. 107. 9.
ct7.,
UO.
176
ADITI
Now, therefore, (we
shall deal with) the
first.
2
[11.
22
Of these Aditi
stanza
is
comes
The following
addressed to her.
section.}
At the birth and ordinance of Daksa, thou attendest, Aditi, on the two kings Mitra and Varuna. In births of diverse forms, Aryaman of the 2 seven priests and rich in chariots has his path unobstructed. O Aditi, thou attendest on two kings, Mitra and Varuna, at the birth and the ordinance, i. e. action, of Daksa. The verb vivasti is used in the 3 Or it is sense of attending. Rich in obligations, he attends ujwn (gods). used in the sense of praying for '.* Aryaman, i. e. the sun, having many 5 chariots, and whose path is unobstructed, i. e. unimpeded, chastises the
'
Seven priests seven rays extract juices for him, or seven seers 7 him. In births of diverse forms, i. e. activities, sunrises. praise They say that Daksa is a son of Aditi and is praised among the sons of But Aditi is the daughter of Daksa. Aditi.
enemy.
:
Aditi,
life
from Daksa. 8
the
text) also.
can this be possible ? (We reply) they may have 'had the same the nature of gods, they may have been born origin, or, in accordance with from each other, or they may have derived their characteristics from each other. 10 Agni is called Aditi also. The following stanza is addressed
to him.
How
May we be those to whom, O Aditi, mistress of noble wealth, thou wilt grant perfect innocence, and whom thou wilt impel with blessed 11 strength, and food rich in offspring.
Aditi, mistress of
i.
we
be they) to
whom
thou
givest innocence,
derived from
faultlessness, in the entire sphere of action. Agas is Enas (sin) is (the root) gam, preceded by the preposition a.
e.
:
Kil-bwam derived from (the root) i (to go). to the performance of noble deeds: averseness
of a person.
Macdonell, op. ciY., p. 120. Brh. D. vii. 104. ; 3 i. SV. 2. 196 VS. 6. 23. 4 i.e. She prays that may these two sons of m ne work for the good of the world '. Durga.
3 x.
1
it
Cf. Professor
5 12. 9
64.
cf.
i. e. The rising of the sun in different Durga. parts of the sky at different periods.
x. 72. 4.
'
'
According
Cf. 7. 4
;
to
cause.
10
;
According to Durga
it
means 'very
swift'.
&B.
See Roth,
op. ct/.,
By
ness,
the
dark-
pp. 150-1
Muir,
i. e.
i.
94. 15.
11.2;]
SARASVATl
thou impellest with blessed strength, i. May we be those persons.
e.
177
vigour,
And whom
Sarama
is
and goods,
is
from moving
(-/?').
addressed to her.
With what
desire has
Sarama attained
is
What
and how hast thou crossed the waters of the Rasa ? l With what desire has Sarama come here? The road is distant. Jagurih (leading) is derived from the intensive form of the verb gam (to What was the errand with (Far off), i. e. winding with curves. go). regard to us ? what night ? Paritakmya, means night, (so called) because takma surrounds it on both sides. Takma is a synonym of heat, (so called)
because
it goes away ( Vtak). How hast thou crossed the waters of the Rasa ? Rasa, a river, is derived from (the verb) ras, meaning to make a sound. Or else how (hast thou crossed) those roaring waters ? There is a legend that the bitch of the gods, sent forth by Indra, conversed with the
demons
to her.
called Panis.
is
addressed
May
Sarasvatl,
who
purifies,
who
3
and who
is rich in
devotion, like
our
sacrifice.
devotion,
Sarasvatl, our purifier, having abundant stores of food, and rich in 4 i. e. in acts of The following, another worship, like the sacrifice. stanza, is addressed to her.
May
manifest.
She
With her banner, i.e. with her activity or wisdom, Sarasvatl makes the great ocean manifest, i.e. causes it to be known. She presides over all these sacrifices. This is applied to the objects of speech speech is therefore
;
regarded as belonging to the sphere of th^ atmosphere. 6 The following stanza Speech has been explained.
to her.
is
addressed
x. 108. 1
cf.
Brh. D.
1.
viii. 26.
Durga explains
i.
it
as
may
See
i.
2. 23.
sacrifice to the
3.
10
SV.
189
VS.
20. 84.
8.
12
See
2. 28.
178
VAC
[11. 28
When Vac, speaking unknown words, sat down as the charming queen of the gods, the four milked food and milk, but where did her best portion
go?
1
2 Vac, speaking unknown, i. e. unintelligible, words, sat down as 3 the [charming] pleasant queen of the gods, all the four quarters milked food and waters. But where did her best portion go ? * It may be that which
When
goes to the earth or that which is taken away by the rays of the sun. The following, another stanza, is addressed to her.
The gods generated divine speech. Animals of all shapes speak it. May that charming milch cow, in the form of speech bestowing on us strengthgiving food, easily approach us. The gods generated the goddess Vac. 6
i. e.
Animals of all shapes speak it, animals whose sounds are articulate, and those whose sounds are inarticulate. May that pleasant milch cow, in the form of Vac bestowing food and juice on us, easily approach us.
They are the days of full moon,' say the ritualists. It is known which is the earlier day of full moon is Anumati, that which is
Raka. 7
(so
etymologists. that
:
later
is
called)
is
on
account
of
approving
stanza
addressed to her.
&
Anumati, do thou approve of it and bring peace to us. Impel us for 8 expert judgement, prolong our lives. and bring happiness to us. Bestow food Do thou approve, O Anumati, on our offspring and prolong our lives. Edka is derived from (the verb) ra, meaning to give. The following
stanza
is
addressed to her.
upon Raka of noble invocations. Let the up herself. With unbreakable needle let her May she give us a hero worthy of a hundredfold praise. 9
Durga.
viii.
i.
100. 10.
e.
where do these showers go where do they come from every year ? Durga.
;
i.e. Giving satisfaction or delight to the whole world on account of producing rain.
'Sat down,'
rain.
4 i.e.
i.e.
when she
begins to produce
to grow,
Durga.
Durga explains dew. as giver of waters *. AB. vii. 11 Sad. B. iv. 6; GB. 2. 1. 10. AV. 7. 20. 2 VS. 84. 8 cf. Brh. D iv. 88. ii. 32. 4 AV. 7. 48. 1.
'
11. 33]
SINIVALI
excellent praise, I invoke Raka, to May the blessed one hear us.
tho;
179
With
are addressed.
whom May
work
excellent invocations
Sucl (needle)
is
May
wortay of
praise,
i. e.
whose praises
Simvali and Kuhu are two wives of gods/ say the etymologists. They are the days on which the moon is invisible/ say the ritualists. It that which is the earlier day on which the moon is invisible is is known 1 Sinivali, that which is later is Kuhu. Sinl-vdli : sinam means food it makes created beings strong (sindti)' vdlam means a particular period, and is derived from (the verb) vr (to i.e. rich in food in that Or it is (so called) cover) period, or hairy. because the moon being very minute during this period is to be attended, as it were, with a hair. The following stanza is addressed to her.
'
:
:
thirty-first section.)
who
offered to thee,
and grant,
art the sister of the gods, enjoy this 2 goddess, offspring to us.
derived from
i.
Stuka, (thigh or tuft of hair), having broad thighs. be heaped together), means a heap, (the verb) styai (to
e. having a large tuft of hair, or Thou art the sister of the gods. praise. Svasd (sister) = su -f- asd, i. e. she who sits (sidati) among her own people
(svesu).
Enjoy
is
?
this oblation,
i.
e.
food.
O goddess,
(to conceal).
grant us offspring.
?
Kuhu
guh
is
Or
at
what
place
she invoked
is
goddess,
we worship
Kuhu
of noble deeds, to
sacrifice.
manes,
i.
e.
ancestral property or
'
whom the actions are known, and of May she give us the glory of our ancestral fame. 'As such, O goddess, we
is
worship thee with oblations is explained. Yarn! has been explained. 4 The following stanza
(ffere ends
1
addressed to her.
tlie
thirty-third section.)
*
AB.
ii.
viii. 1
;
ad. B. iv. 6
7. 46. 1
;
GB.
2. 1. 10.
Cf. 10. 19
Professor Macdonell,
op. cit.,
32. 6
AV.
1.
VS.
34. 10.
p. 171.
AV.
7,47.
180
URVASI
[11.
34
tree.
(Embrace) another, O Yam!, another shall embrace thee as a creeper Do thou seek his heart and he thine, with him make the blessed
contract. 1
Indeed, Yami, thou wilt embrace some one else and he thee, as a creeper does a tree. Do thou seek his heart and let him seek thine. With him
make the blessed contract, i. e. blessed and who repulsed her, such is the legend.
auspicious.
Yarn! loved
Yama
Urvasi has been explained. 2 The following stanza (Here ends the thirty-fifth section.
is
addressed to her.
Who
(gifts).
shone like a flash of lightning bearing to me the desired watery From the waters has been born a noble and strong hero. Urvasi
:j
extends long life. Who shone like a flash of lightning bringing to me the desired watery (gifts), i. e. waters of the world of the atmosphere. When (this takes place)
then certainly is born from the waters this lord, strong hero, i. e. man, or who is favourable to men, or the offspring of men. Well born, very nobly
born.
Now
life.
is
addressed
There indeed,
earth,
mountains, great one, earth with thy might. 5 Truly thou boldest, O earth, the instrument of splitting, of rending, [of tearing asunder] mountains, i. e. clouds, in that region, great one, thou,
and abounding
thou bearest the instrument of splitting the in heights, thou quickenest the
abounding in
greatness.
declivities,
Indrani
is
is
addressed to her.
section.}
women.
have heard the wife of Indra to be the most fortunate among these Like others, her husband never dies from old age. Indra is
all.
6
supreme over
1
x. 10.
14
cf.
cf.
AV.
18. 1. 16.
5
eit.,
c
See
x.
1. 13.
14.
See
5.
18;
v. 84. 1.
p. 134.
x. 95. 10.
86.
cf.
11
AV.
20.
126.
11.
For the
refrain
Deutschland
iibcr alles.
11. 42]
I
GAURI
181
women.
have heard the wife of Indra to be the most fo-tunate among these Never, indeed, does her husband die from o age even in extreme
is
supreme ove,
section.)
all.
The
following,
Indrani, without my friend Vrsakapi, whose watery to the gods. Indra is supreme over all. 1 O Indrani, I never enjoy myself without my friend Vrsakapi, whose watery oblation, i.e. cooked in water, or seasoned with water, which is
never
rejoice,
pleasant,
now
We
who
is
supreme
over
all.
Gauri is derived from (the verb) rue, meaning to shine. This other word gaura, which means white colour, is derived from the same root also it is praiseworthy. The following stanza is addressed to her.
:
eight-footed, nine-footed,
2 highest heaven.
Fashioning waters Gauri lowed, one-footed, two-footed, aye, four-footed, and having become thousand-syllabled in the
Fashioning, creating waters Gauri lowed. One-footed with the middle Two-footed, with the middle (air) and the sun. Four-footed, with (air). the quarters. Eight-footed, with the quarters and intermediate quarters.
Nine-footed, with the quarters, intermediate quarters, and the sun. ThousandThe following, syllabled, i. e. having much water in the highest heaven. another stanza, is addressed to her.
Oceans flow down from her, thereby the four quarters subsist. Thence flows the imperishable on that the. entire universe lives. 3 Oceans flow down from her, i.e. the clouds pour rain, and all the created beings, dependent on the quarters, live thereby. Thence flows the
;
imperishable water on that all created beings live. Gauh has been explained. 4 The following stanza
;
is
addressed to her.
The cow lowed after the blinking calf. On its forehead she made the sound hin for recognition. Longing for the flow of the warm milk-stream, she utters a lowing sound and swells with milk. 6
1
x. 86. 12;
i.
AV.
;
3
4
i.
164. 42;
2. 5.
AV.
5
i.
9. 10.
22; 13.
;
1. 42.
164. 41
cf.
AV.
9. 10. 21.
See
164. 28
cf.
AV.
9. 10. 6.
182
AG5NYA
after
[11.
4a
the calf,
e.
the sun.
On
its
forehead she
who blinks, or who does not blink, made the kin sound for recognition.
1 Longing for the flow, i. e. oozing, of the warm, i. e. fresh milk, she utters a lowing sound and swells with milk. Or else she lows like mdyu,
i.^ejbhe sun.
This
is
'
This
is
the giver of
warm
ritualists.
Dhenu
(milch cow)
(to nourish).
derived from (the root) dhe (to suck), or from dhi is addressed to her.
section.)
The deft-handed cowI call upon this milch cow which is easy to milk. herd shall milk her. Savitr shall generate the best stimulation. I will 2 well proclaim the heat kindled around us.
I call
blessed
This,
upon this milch cow which is milked easily, and the cow-milker of hand milks her. May Savitr produce the be$t stimulation for us. indeed, is the best of all stimulations, the water or milk which is
prepared with a yajus formula. Fire is kindled all around, I will proclaim it well. This is the atmoThis is the giver of warm milk,' say the ritualists. spheric speech.
'
AghnyoL (cow)
she
is
is (so called
because) she
is
the destroyer of
sin.
also be fortunate.
3 always drink limpid water while wandering. Be fortunate indeed as eating good pasture. Hence may we now be fortunate. Eat grass, O cow Always drink limpid water while wandering.
!
O cow, and
The
is
addressed to her.
section.)
treasure queen, desiring the calf of treasures her mind, has approached. Let this cow yield milk for the two AsVins, with 4 and may she grow for greater prosperity. The stanza is explained by the mere reading of it.
the
Pathyd means fortune, (so called because) word panthois denoting atmosphere. The following stanza is addressed to it.
(Here ends the forty-fifth
According to Durga,
the oozing
',
it
section.)
;
&c., is
i.
164. 40
;
AV.
7.
7. 78.
11
9. 10. 20.
the flow of rain and the evaporation of water. 2 9. 10. 4. i. 164. 26 ; AV. 7. 78. 7
;
<
164. 27
AV.
78.
8;
9. 10. 5.
11. 49]
I^A
183
in wealth to riches is best indeed
May she preserve us at home and abroad. May 1 she, whose guardians are the gods, be easy of access. Fortune is indeed best in the distant atmosphere. She comes abounding
in wealth to riches,
i.
e.
May
treasures which are worthy of being sought after. i. e. in our own dwelling-place, and abroad, i. e.
May
who
is
addressed to
Being afraid, Usas has fled from the shattered car/because the strong down. 3 Being afraid, Usas has fled from the shattered car, i. e. the cloud. Anas means wind, derived from (the verb) an (to breathe). Or else it may be for the sake of comparison, i. e. as if from the car. Anas means a car, (so called) because rags are tied to (d-nah) it, or it may be derived from (the -verb) an, 4 meaning to live it is a means of livelihood for people. Because the strong bull, is called anas from the same verb also. Cloud the rainer, i. e. the atmospheric god, has struck it down. The following,
bull has struck it
:
another stanza,
is
addressed to her.
Here
afar. 5
lies
all
broken into
pieces.
She has
fled
Here
lies
altogether.
Broken into
her car, shattered in such a manner as if it were a different car pieces, i.e. without a single connected piece.
Dawn
has fled afar, being pushed out, or being pursued. The following stanza is addressed to her. (Here ends the forty-eighth section.)
the mother of the herd, or Urvas*! praise us with the rivers. the prepared praising with the mighty heaven, and concealing us for the increase of the strengththing of the living man, accompany
giving portion.
1
x. 68. 16.
See
3
2. 18.
See
8. 7.
v. 41.
19
cf.
Brh. D.
v. 87.
carriages, or carriages
which plied
for hire,
184
RODASI
May
Ila,
[11.
49
the mother of the herd [the mother of all], or Urvasl with Or may Urvasi, praising with the mighty heaven, i. e. the great heaven, arid concealing the prepared thing, i. e. the ready-made thing of the living being, [of the man.] of light, or of water, attend to the increase
rivers praise us.
of our food.
Rodasi
is
is
addressed to her.
We invoke indeed the glorious chariot of the Maruts, wherein has stood 2 Rodasi, bearing delightful things, in the company of the Maruts. We invoke the swift, the famous chariot of the Maruts, i. e. the cloud,
wherein has stood Rodasi bearing the delightful waters, in the company
i. e.
of,
section.)
CHAPTER
Now,
A6vins come
first.
XII
Of
these, the
The- AsVins 3 are (so called) because they two pervade (Vas) everything, one with moisture, the other with light. They are called A4vins on account of their having horses (asva),' says Aurnavabha. 4 Who
5 According to some they are heaven and earth day take them to be the sun and the and night, according to others, Some Their moon, (while) the historians regard them as two virtuous kings. time is after midnight, which, in consequence, is an impediment to the appearance of light. The part in the dark is the atmosphere, and the part in the light is the sun. The following stanza is addressed to them.
Cf.
Sayana on
i.
167. 4
Some
say that
2 3
v. 56. 8.
the wife of Rudra is called Rodasi, others think that this is the name given to the wives of the Maruts. The latter view is the
Cf. op. eft., i. 167. 6 ; right one.' the wife of Marut, or lightning.
.
Cf. Professor
Maedonell,
ii,
op. tit., p.
49.
p. 176.
Rodasi
is
Cf. Muir,
^ ^p^lRnTO f %
SB.
iv. 1. 5.
16:
c,
12. 5]
A&VINS
nights.
2
l
185
You wandered like two black clouds during the was it that you came to the gods ? The stanza is explained by the mere reading of
O As*vins, when
it.
It is with reference
two
are mostly praised conjointly, and whose time and functions AsVins, are identical. One is called the son of night, the other son of dawn. The another stanza, is addressed to them. following,
who
the victor, the promoter of you spotless body. noble sacrifice the other is regarded as the blessed son of heaven. 3 Born here and there they two are praised together with reference to
of
is
One
own names.
One
of
you two
is
the
victor, the furtherer of very great strength, i. e. belonging to the middle region the other is considered the blessed son of heaven, i. e. the sun. The
;
is
addressed to them.
s&:tion.)
Awaken
this soma. 4
the
May
Awaken
come here
to them.
the AsVins,
who yoke
The
tJte
early in the morning. May they two following, another stanza, is addressed
(Here ends
Offer sacrifice
:
fourth
section.)
/
and impel the two AsVins in the morning there is no that in the evening is unaccepted ; also another than us The earlier a sacrificer worships, the more sacrifices and gives satisfaction.
;
divine worship
he gains. 5
Sacrifice and impel the As*vins early in the morning there is not an oblation offered to the gods in the evening that is not enjoyed, another than us should sacrifice and give satisfaction. The earlier one sacrifices, the
;
:
more he wins,
the sun
;
i.
e.
he
is
Their time
is
up
to the rising of
Usas
1
is
this period
The quotation
Cf.
i.
untraced.
p. 159.
6 v. 77. 2.
2
3
Roth,
op.
cit.,
181. 4.
22. 1.
ately following that of the Asvins i. the time for sacrifice, during which many deities
are invoked.
j.
186
(dawn)
region.
is
USAS
The following stanza
[12,
derived from (the verb) vas (to shine), and belongs to the middle is addressed to her.
we may support
wealth to
Usas, abounding in food, bring to us variegated (wealth), with which son and grandson. 1
Usas, rich in food, bring that [variegated,] noteworthy, [respectable] us, so that we may support our sons and grandsons thereby. The
is
addressed to her.
These same dawns have raised their banners, they anoint the sun in the Like bold heroes making their weapons ready, eastern half of the region. the red mother cows proceed. 2
The plural These same dawns have lifted up their banner, i. e. light. number may have been used for one deity only, in order to show respect.
Together they anoint the eastern half of the intermediate world with the 3 The preposition nir light. Like bold heroes making their weapons bright. has been used in place of the preposition sam. 1 go to their meeting-place as a woman to her lover. 4 This too is a Vedic quotation.
They go forth the rays (gavah) -are (so called) on account (Vgain). They are called red (a-rusih), on account of shining
;
:
of going
(a,-
</ruc).
Mothers (md-tarah) the measupcrs ( Vma) of light. 5 Surya is the wife of the sun. This very dawn (usas) after the expiry of a good deal of time (becomes surya). The following stanza is addressed
to her.
(Here ends the seventh section.) Surya, ascend this world of nectar, which is very bright, free from impurities, multiform, golden in colour, easy to turn and with beautiful 6 wheels, in order to bring comfort to thy husband.
the terms
Shining beautifully, whose impurity has been destroyed, omniform. Or^ may have been used for the sake of comparison, i. e. bright like a beautiful Kims*uka flower, soft like the silk-cotton tree. Kimmka is derived
it is
92. 13
SV.
2.
1081
8
3
92. 1
e.
SV.
2.
1105
of.
i.
20
cf.
AV.
14. 1. 61.
op.
cit.,
Cf. Professor
Macdonell,
p. 80.
x. 84. 5.
The passage
is
cited to illustrate
12. IQ]
VflSAKAPAYI
187
thorns. Surya, ascend the world of nectar, i. e. of water. Do so, in order to bring happiness to thy husband. There is a Brahmana passage Savitr gave Surya in marriage to King Soma, or to Prajapati. 1
Vrsdkapayt is the wife of Vrsakapi. This very (Surya) after the expiry of a good deal of time (becomes Vrtf&ap&yf). The following stanza is addressed to her.
(Here ends the eighth section.)
Vrsakapayi, abounding in wealth, having noble sons and fair daughters-in-law, Indra shall eat thy bulls and the agreeable oblation, which can do everything. Indra is supreme over all. 2
O Vrsakapayi, abounding in wealth. Having a noble son, i. e. the atmospheric Indra. Having a fair daughter-in-law, i.e. the atmospheric A daughter-in-law is (so called because) she sits well, or procures speech.
well.
Or
else
she procures su, which means offspring. May Indra of clouds. UJcsan i. e. these bulls, atmospheric heaps
(sprinkling bull) is derived from the verb uks, meaning to grow, i. e. they grow with water. Make thy oblation agreeable, which brings infinite happiness [the oblation which brings happiness]. We say this to Indra,
i.
e.
the sun,
who
is
is (so called)
is
And Saranyu
AsVins when that took place, and deserted the two twins. 3 They concealed the immortal lady from the mortals. Having made one of similar appearance, they gave her to the sun." Saranyu supported the AsVins when that took place, and deserted the two twins.
'
The atmospheric
etymologists;
this,
'Yama and
(Indra) and the atmospheric speech (are meant),' say the Yaml,' say the historians. With reference to
Saranyu daughter of Tvastr bore twins, Yama and Yaml, to Vivasvat She having substituted another lady of similar appearance, and assumed the shape of a mare, ran away. He, Vivasvat, the sun, having having also assumed the ^shape of a horse, pursued her, and joined her.
the sun.
1
AB.
iv.
7;
cf.
KB.
49
xviii.
cf.
Gune,
Bhand. Comm.
2
Vol., p.
i,
x. 86.
4
pp. 251-8.
op.
cit.,
'and
188
SAVITR
This
is
[12. 10
of similar
(Here
ewh
Tvastr celebrates the marriage of his daughter hence this entire universe comes together. Being married, the wife of the great Vivasvat, and the mother of Yama, disappeared. 1
Tvastr celebrates the marriage of his daughter. All these created .beings come [This entire universe comes together.]
together. Being married, the wife of the mighty Vivasvat, and the mother of Yama, disappeared, i. e. the night, who is the wife of the sun, dis-
appears at sunrise.
section.)
Savitr has been explained. His time is that when the sky, with its darkness dispelled, is overspread by the rays of the sun. The following stanza is addressed to him.
all
forms.
He
Noble Savitr has looked on heaven. after the departure of dawn. 3 bright The discreet one puts on all the brilliant lights. Wise
He
shines
(kavl) is (so called) because his presence is desired (Vlcam), or the word is derived from (the root) kav (to praise). He generates bliss for bipeds and quad-
rupeds.
Noble Savitr has seen heaven. He shines brightly after the departure of dawn. It is known from the list where animals are enumerated 4 that a goat, having characteristic black marks on the lower parts, is sacred to the sun/'
is this so? From the analogy that at his time dark below on earth. Having characteristic black marks on the lower parts, i. e. dark in the lower parts. From what analogy is this so ? Having kindled the sacred fire, one should not approach a lovely dark maiden. It is only for the enjoyment and not for any sacred purpose that a lovely dark maiden is approached. From the analogy that she 7 It is known in the list that enumerates belongs to the dark race.
it
is
x. 17. 1
vii. 7.
AV.
3. 31.
18. 1.
53
cf.
Brh.
and
D.
2
See
10. 31.
8
4
v. 81.
VS.
12. 3.
VS.
29. 48.
5. 22. 1
;
TS. v.
The answer ruma come to signify " dark " ? The word ramu literally means a is this. lovely maiden, but it has acquired the significance dark because the maiden belongs to the dark race.
' '
12.
6]
l
:
BHAGA
the cock
is
189
animals
is
is
this so
sacred to the sun), because he announces the time (of the sun). (The cock The former part of the word krka-vaku is onomatopoetic, the latter is
derived from (the root) vac (to speak). 3 His time Bhaga has been explained.
following stanza
is
is
The
addressed to him.
(Here ends
tfie
thirteenth section.}
invoke the early-conquering Bhaga, the tierce son of Aditi, the supporter. Thinking of whom the destitute, even the 4 rich, aye even the king says, Bestow on me May we invoke the early-conquering -Bhaga, the fierce son of Aditi,
May we
him who
is
'
'.
him who
is
the supporter of
all.
Thinking of
whom
the destitute,
i.
e.
the
poor desirous of becoming rich. Even the rich the word tura (rich) is a synonym of Yama, being derived from the verb tf (to cross), or from
tvar (to hasten), i. e. on account of hastening, Yama is (called) of quickeven the king snys to him, i. e. Bhaga, Bestow gait They say that is blind it is not visible, while it has not risen. There is a Bhaga
'
'
'
'.
Brahmana passage Pras*itra destroyed both his eyes." It is known to man. 6 i. e. the sun after rising goes to men. Bhaga (fortune) goes 7 Surya is derived from ? (to move), or from su (to stimulate), or from sv'lr (to promote well). The following stanza is addressed to him.
:
(Here ends
tlte
fourteenth section.)
all
Rays
i.
e.
Surya, for
The meaning is that the rays lift up Surya, who has all created things as his property, for all beings to see. [What god other than the sun would the seer have thus addressed?] The following, another stanza, is addressed to him.
(Here ends the fifteenth
section.)
The variegated splendour of the gods, the eye of Mitra, Yaruna, and Agni, has gone up. He has filled heaven, earth, and the intermediate space. Surya is the soul of the moving and the stationary/
1
2
v. 5. 18.
1
;
cf.
Gunc,
op.
cit.
MS.
3. 14.
15
The quotation
T
is
untraced.
op. cit., p. 30.
175. 9.
3
Cf. Professor
i.
Macdonell,
13. 2.
See
3. 16.
8
'>
50. 1
AV,
;
vii. 41. 2.
5
i.
115.
AV.
13. 2.
35
KB.
vi.
3;
cf.
SB.
i.
7. 4.
GB.
11. 1.
190
P0SAN
[12. i6
The noteworthy splendour of the gods, the perception of Mitra, Varuna, and Agni, has gone up. He has filled heaven, earth, and the intermediate space by his greatness [that greatness]. Surya is the soul of the movable and the immovable (universe). Now when he goes on account of the increase of rays, he is called Pusan.
1
is
addressed to him.
in form.
let
the sacrifice
Thy
function
is
to
different forms.
And
make the day and the night of Thou protectest all sciences.
The
Here
let
thy gift be
desire, he has reached the worshipful overlord of with speech. He shall give us invigorating draughts of sparkevery path Pusan shall accomplish our every thought. 3 ling surface. Made ready with desire, he has reached, or come in contact with, the worshipful supreme overlord of every path. May he give us treasures of noteworthy surface, and may Pusan accomplish our every action. Now that which is set free becomes Visnu. Visnu 4 is derived from (the root) vis (to pervade), or from vy-as (to interpenetrate). The following
stanza
is
addressed to him.
foot,
enveloped
all
that exists.
'On
'
On heaven/ says 6akapuni. and on the mountain of sunset/ says Aurnavabha. Enveloped in his [dust], i. e. the foot-print is not visible in the stormy
1
earth, in the intermediate space, and in the mountain of sunrise, on the meridian,
Cf. Professor
vi. 68. 1
;
2
3
vi. 49.
op.
efl.,
p. 85.
i.
22. 17
AV.
7.
26. 4.
Cf.
Muir,
Accord-
See 5. 8-9
Professor Macdonell,
p. 87.
12. 23]
VARUNA
Or
if
191
it is used in a metaphorical sense, i.e. his footstep is enveloped in a dusty place. Pdmsavah (dust) is (so called) because it is produced (Vsu) by feet (pddaih) or else it lies scattered on the ground, or it is trodden down.
section.)
is
The following
his incidental
mention
twentieth section.)
I invoke for you the lord of VisVanara, whose prowess is unhumbled, with the desires of human beings, and with the protection of chariots. 2 In this sacrifice I invoke Indra, (lord) of VisVanara, i. e. the sun, of
unhurnbled
chariots.
prowess, or
i.
protection of men,
e.
of mighty strength, with desires, courses, or of mortals along with the protection, i. e. path, of
is
addressed to
(Here ends
tJie
a synonym of
;
quick
'.
Bhuranyu means a
heavenly world
also.
it flies
to a long distance
it
also.
bhuranyu
With
sacrificer
this
among men.
Or
supplied.
the actively striving that eye of thine must be praise else the context (should be sought) in the following stanza.
perception,
purifier,
*
thou
seest
The words we
'
section.)
sacrificer
with that thou reachest heaven in various ways, measuring the wide region and days with nights, and seeing many generations, O sun Thou reachest heaven in different directions, measuring the broad region, the mighty world, and days with aktus, i. e. nights, and seeing,
!
Or
be
50. 6
AV.
13. 2. 21.
viii. 68.
SV.
1.
864.
i.
50. 6.
50. 7.
10. 8.
i.
192
KE&IN
[12 24
all (to
before men, before (with that eye) thou risest before the tribes of gods, enable them) to behold the light." Before all this [thou risest. Light is called facing this because it
*
'
Or
be
bright ('pra-Vkds)].
is
addressed to him.
section.)
Kes"m bears fire, Kes*in water, Kes*in heaven and earth, Kes*in this entire universe for beholding the light, Kes*in is called this light. 5 The word visam is a synonym of water, Kes*in (bears) fire and water. derived from the verb vi-snd from sna> preceded by w, meaning to purify,
or from sac (to accompany) preceded by vi. Kes*in beholds this, i. e. all this. Kesin earth.
these words the seer describes the sun.
He
With
also
Moreover, these other two lights are called Kesin (having long hair) (terrestrial) fire on account of the smoke, and (the atmospheric) fire
:
on account of
mist.
is
One
of
them strews in the year. One beholds the entire universe with Of one the sweep is seen, but not its shape. 6
its
powers.
Three lights (having long hair) perceive at the proper season, i. e. they behold at the right time. One of them strews in the year, i. e. the fire burns the earth. One beholds everything with its actions, i. e. the sun. Of one the motion is seen, but not its shape, i. e. the middle one.
Now
1
is
called
i.
50. 6.
50. 6.
2 3
i.
50. 5
AV.
13. 2.
20
x<
i.
135
c f.
;
3,.^ D.
9. 10.
viii. 49.
Cf.
Roth,
164. 44
AV.
26
cf.
Brh. D.
i.
95.
12. 3 o]
AJA EKAPAD
i.e.
193
is
Vrsakapi,
to him.
addressed
Vrsakapi, thou
who
i.
e.
the sun,
by
As such thou rising (in the morning), causes dreams to be destroyed. art about to set along the path once more. Come again, we two will regulate the well-stimulated actions. say this to Indra, i. e. the sun,
We
who
is
addressed to him.
section.)
Here, where under a tree of beautiful leaves Yama drinks together with the gods, our father, lord of the house, longs for the old ones. 3 Where under a tree of beautiful leaves or in the chosen dwelling-place Or else it may have been used for the sake of com(of the virtuous). parison, i. e. as if under a tree of beautiful leaves.
Vrksah
Paldsam
from
falling.
goes together with the gods, i. e. the sun with rays. the protector or supporter of us all long for the old ones.
Yama
There
foot,
may
driver, or he protects
with one
or he
drinks with one foot, or he has only one foot. out. 6 This too is a Vedic quotation.
He
The daughter
a pointed weapon,
i.
e.
This too
is
is a Vedic quotation. Its deity is divine speech. Thundering, i. e. reverAnd the one-footed driver, supporter of
x. 86.
21
AV.
* 6
6
Cf. Professor
Macdonell,
op.
cit.,
p. 73.
See
10. 19.
AV.
11 4. 21.
'
x. 135. 1.
x. 65. 13.
x. 60. 3.
194
PRTHIVI
[12.
30
heaven, and the river, and waters of the ocean (atmosphere), all the gods, and Sarasvati, may hear these words of mine, joined with purandhi, i. e.
and joined with prayers, i. e. rites. Prthivi (earth) has been explained. 1 The following mention in a stanza addressed to Indra and Agni.
praise,
is
her incidental
Whether, O Indra and Agni, you two dwell on the highest, on the middlemost, or even on the lowest earth. From thence come, both of you, Now drink of the pressed soma. 2 mighty lords
!
The stanza
in
is
it.
explained.
The following
is its
incidental mention
Having a purifying instrument they sit round speech, their ancient father preserves the ordinance. Varuna placed the mighty ocean across, the wise were able to begin in the waters. 4
Having a purifying instrument, having a
sit
spheric gods atmospheric, father preserves the ordinance, i. e. the course of action. Varuna places the mighty ocean across, i.e. within. Now the wise are
able to begin, i.e. to commence the work in the dharujw,, waters. The one-footed driver has been explained. 5
i.e.
in
the
Prthivi (earth) has been explained. 6 Ocean has been explained. 7 following is their incidental mention in another stanza addressed to
deities.
The
many
section.)
the serpent of the depth hear us. May the one-footed driver, the the ocean, the all-gods, the promoters of truth, who are invoked and earth, 8 praised, and the stanzas uttered by wise men, protect us.
May
Also
may
And may
the one-footed
promoting truth or promoting sacrifice, and who are invoked and praised with stanzas, and the stanzas uttered by wise men, i. e. uttered by intelligent men, protect us. Dadhyan, i. e. driver (aJcta) towards meditation (dhyanam), or medita1 2
See
i.
i.
13. 14
9.
31
11. 86.
6 12. 29.
i.
38.
;
108. 10.
2. 10.
'
18. 14
12.
80.
See
7 iv. 2.
10
12. 30.
;
ix. 78. 8.
vi. 50.
14
12. 37]
DADHYANC
195
Atharvan has been explained. 1 Manu is (so from thinking (Vman). The following is their incidental mention
(Here ends the thirty -third section.)
Whatever devotion Atharvan, father Manu, and Dadhyan have spread, hymns have come together in Indra, who respects
the devotion which Atharvan, Manu, the father of the Manavas, and
May
spread, prayers, i. e. pious works, and hymns come together as before in that Indra, who respecting self-rule, pays homage according
Dadhyan have
to law.
Now, therefore, (we shall progeed with the) groups of celestial gods. Of these, the Adityas come firSu The Adityas have been explained. 3 The following stanza is addressed to them.
(Here ends the thirty-fifth section.)
I sacrifice these hymns, whose surface is brilliant with clarified. butter, with a ladle to the Adityas, who are eternal sovereigns. May Mitra, 4 Aryaman, Bhaga, mighty Varuna, Daksa, and Am&i hear us. Whose surface is brilliant with clarified 'butter, i. e. emitting clarified
butter, or distilling clarified butter, [or distributing clarified butter, or dripping clarified butter]. I sacrifice oblations with ladle to the Adityas
who are kings for a long time. Mitra and Aryaman, and Bhaga, and the creator of many births, Daksa, May Varuna, and Am&i hear these hymns of ours. Am6a is explained by Ams'u. Seven seers have been explained. 5 ^jbie following stanza is addressed to
for a long time [in order to live long] or
,
them.
Seven seers are placed in the body, seven protect the seat without who neglect. Seven works went to the world of setting where two gods never sleep and sit on the sacrifice keep watch. 6 Seven seers are placed in the body, i e. rays in the sun. Seven protect the seat, i. e. the year without neglect, i. e. without being negligent. Seven
pervading ones they alone go to the world of the sleeping one, i. e. the i. e. setting sun. There wake two gods who never sleep and sit at sacrifice,
:
ii.
27. 1
8 >
80. 16;
cf.
Brh. D.
iii.
121.
5
6
2. 13.
VS.
34. 55.
N5J
196
/
SEVEN SEERS
self.
[12.37
is with reference to the deity. Now with reference Seven seers are placed in the body, i. e. six senses and the seventh knowledge in the soul. Seven protect the seat without neglect, i. e. they do not neglect the body. Seven works these same go to the world of the sleepy one, i. e. the setting soul. There two gods who never sleep and Thus he sit at the sacrifice keep watch, i. e. the self of wisdom and lustre.
self.
The
is
addressed
section.)
The
ladle
its
wherein
is
placed the omniform glory. Here the guardians of this great one. 1
sit
who became
having side holes and a top-knot, or which expands at the top, placed the omniform glory. Here sifr together the seven i. e. who became guardians of this mighty one. This is with seers, rays reference to the deity. Now with reference to the self. The ladle having holes on the sides and held fast at the top, or arousing at the top, wherein is placed the omniform glory. Here sit together the seven seers, i. e. the senses which became the guarcjians of this mighty one. Thus he describes
ladle
The
wherein
is
self.
The gods have been explained. 2 The following stanza is addressed to them.
(Here ends the thirty -eighth section.)
may
down towards
(live)
us.
We
we may
May we
straight, or
who go
May the gift of the gods turn down towards us. We honoured the friendship of the gods. May the gods prolong our age so that we may live long.
Vi6ve devdh,
all
who go
the gods.
is
addressed to them.
section.)
Come, O All-gods, protectors and supporters of men, and gracious 4 pressed soma of the worshipper.
to the
Protectors or to be protected ; supporters of men, all-gods, come here, liberal to the sacrificer of the pressed soma. With reference to this, there is found in the ten books (of the in the Bgveda) only one
hymn, composed
47.
AV.
See
10. 8. 9.
7. 15.
i. i.
89.
3. 7
2
;
12.
42]
THE VASUS
197
Gayatri metre and containing three stanzas, which is addressed to the Viwc devdh (all-gods). But anything which is addressed to many deities is used
' in the place of those (hymns) addressed to the all-gods. Only that hymn " " which has the characteristic word all should be used for them,' says
6akapuni.
1
The hymn, 'One taivny', contains ten stanzas of two verses 2 any characteristic mark. The hymn of Bhutarps*a, son
''
Kas*yapa,
addressed to the AsVins, has the characteristic mark in one stanza only (out of eleven). The Abhitastlya hymn has the characteristic mark in one
stanza only.
ordinances.
earlier
The gods worshipped sacrifice with sacred rites. Those were the first Becoming great they verily obtained heaven, where dwell the
gods
who
are to be propitiated. 4
The gods worshipped sacrifice with sacred rites, i. e. gods worshipped Agni by performing sacrifices (lit by kindling fire). There is a Brahmana passage Agni was the victim. They immolated him, with him they made 6 Those were the first ordinances. sacrifice. Having become great they heaven together, where dwell the earlier gods who are to be verily enjoyed
:
They are a group of gods The tradition is that that whose sphere is was the first epoch of the gods. Vasus are (so called) because they put on everything. On account of the Vasus Agni is called Vasava, this is the explanation hence they are On account of the Vasus Indra is called Vasava, this is the terrestrial. Vasus are the rays of the sun, explanation hence they are atmospheric.
propitiated,
i.
e.
who
'
(so called)
ing stanza
is
addressed to them.
section.)
O gods, you who were Having eaten and drunk, may all the Vasus bestow treasures on us.6 We have made your paths easy to traverse. come to this libation. Having Beaten and gods, you were pleased to
We
have made your seat easy to approach,
pleased to
come
to this libation.
viii.
i.
29.
;
a x.
106.
;
iii.
88.
AB.
TS.
i.
16
cf.
Muir,
cf,
op.
cit.,
vol.ii, p. 177.
;
164. 50
x. 90.
16
AV.
7. 5.
VS.
i.
4. 44.
2;
AV.
7.
97. 4
VS. 8.
18.
81. 16.
198
drunk,
VAJINAH
may
all
[12.
4*
The
following, another
earth.
The
themselves in the wide atmosphere. O you, bright ones have embellished hitherward. Listen to this moving in extensive space, make your paths on his journey. 1 our messenger, who has started The divine Vasus enjoyed themselves here with the earth. Jmd means earth. The dwellers on earth and the bright ones, i. e. shining ones, embellished, i. e. cause to reach or to enjoy in the wide atmosphere. Make these paths lead towards us, O swift ones, and listen to this our messenger,
has started on his journey. 2 The following stanza Vqjinaft, (impetuous) has been explained. addressed to them. (Here ends the forty-third section.)
i. e.
Agni,
who
is
May the impetuous ones of measured speed and shining brightly be favourable to us in invocations at divine service. Chewing the serpent,
3 the wolf, and the demons, they shall quickly move diseases from us. ones be a source of happiness for us in invocations May the impetuous
at
divine service,
i.e.
sacrifice.
Of measured
speed, of well-measured
or praising beautifully, or speed. Shining brightly, moving beautifully, the serpent, the wolf, and the demons, may shining beautifully. Chewing the divine coursers soon remove diseases from us.
is
addressed to
them.
(Here ends
t?te
forty-fourth section.)
us.
gods protect
May they
befriend us for
goddesses whose offspring and winning of booty. Grant us protection, is earth, and who abide in the ordinance of waters, and who are sphere
4 easy to invoke. May the willing wives of the gods protect us.
us [for
offspring,
for begetting children, and for winning food. May those goddesses who are on earth, and who are also in the ordinance, i. e. pious work, of waters, and who have noble invocations addressed to them, grant
i.
e.]
us protection,
i.
e.
shelter.
The
is
addressed to them.
vii. 89. 3.
s vii.
*
38. 7
VS.
9.
16
21. 10.
See
2. 28.
v. 46.
AV.
7. 49. 1.
12. 46]
DIVINE
WOMEN
:
199
May the divine women, wives of gods Indrani, Agnayl, Arivini, and Rat, enjoy themselves. May Rodaei and Varunani hear us. May the 1 goddesses enjoy that which is the proper season of consorts.
may the divine women, wives of the gods, enjoy themselves the wife of Indra Indrani, Agnayi, wife of Agni As* vim, wife of the AsVins Rat, she who shines Rodasi, wife of Rudra Varunani, wife of Varuna. May the goddesses enjoy, i. e. long for that, the proper season of
Moreover
:
consorts.
section.)
v. 46. 8.
I
*
A sacred record (samamnaya) Muir translates the passage as follows 1 has been compiled, which is to be expounded. This is called the Nighantus.' His rendering of samamnaya by a sacred record is not quite correct. 'It may be that he has been led to this conclusion on account of misunderstanding the
:
'
following explanatory note of Durgacarya : The meaning is, that this compilation has been put together by seers, as being an illustration for understanding the meaning of the Vedic stanzas, in a single list, divided into five chapters/
'
The list of words beginning with It'is called samamnaya gaus and ending with devapatnl is called samamnaya. because it is handed down by tradition.' That the word samamnaya means a f list or a traditional list is further shown by the following passages
He
explains the
word samamnaya
as follows
'
'
'
Atha varnasamamnayah*
'Now
'
the
list
of letters.'
:
The Tn-lMsya-ratna has the following comment saw denotes aggregation a tradition and mnaya signifies the instruction handed down from generation to generation in succession.' Of. also padaksarasamamnayam chandasy eva pratitthitam.* Muir also leaves out the words imam samamnayam in his translation of the
;
;
third sentence,
1. 3.]
this same list Yaska gives three derivations of the word Nighantu: (1) from^gam with the preposition ni, (2) fromVhan with ni, (8) fromVhr with ni. None of them is satisfactory as they do not account for the cerebral t. Durga, fully
'
'.
'
conscious of the unsatisfactory character of Yaska's etymologies, tries to get over the difficulty by the following ingenious theory of his own. He says : The arrangement of words is indeed threefold, i. e. those whose grammatical
form
is (1) direct,
(2) indirect,
and words of
(8)
obscure.
With
direct grammatical
forms
As
* The bracketed figure does not represent the chapter and the sections, but the sections and the line.
Muir,
2
4
Vpr.
viii. 1.
1. 6.
Tpr.
i.
1.
Anuvdkanukramanl,
1.
;]
201
explanation is the following having been reduced from the state of obscurity to that of the words of indirect forms, they should be explained by those of direct forms, e. g. ni-ghantavah is a word whose grammatical form is obscure.
The same (being reduced to) ni-gantavah attains to the state of a word of indirect form, and as ni-gamay'darah to that of a word of direct form.' This theory acquires some plausibility from the explanation of Aupamanyava,
to show that Yaska agreed with Durga's threefold the contrary, Yaska does not follow the process laid down by Durga, that words of obscure forms should be explained by those of direct forms through the intermediation of those of indirect forms. This fart alone
but there
is
no evidence
classification.
On
is sufficient to
indicate that
mentator.
Another more or less fanciful derivation of the word nighantu is suggested from the root granth or grath by transposition, which, however, has the merit of accounting for the cerebralization through r, i. e. 'a list of words which have been strung together or from*/ghat orVghant with fit, to join together i. e. a list of words which have been joined together Nouns are where being pre1. 6.] Gune translates the passage as follows dominates and a verb is where becoming predominates respectively/ 1 The
'
',
',
'
'.
'
translator has changed the order of the original without any justification. 1. 7.] Owing to the want of precise punctuation the commentator has not
clearly understood the passage.
the difficulty of
2
grammar by construing
Roth seems to agree with the commentator in the punctuation and interpretation of the passage. Both interpret cT^Hf as referring to a sentence, but there is hardly any justification for It immediately attributing this sense to *f*nr.
follows Yaska's definition of nouns, which definition is not comprehensive, for it excludes all verbal nouns whose fundamental notion is more a becoming than
a being.
In order, therefore, to reconcile his definition with this class of nouns and to draw a clear line of demarcation between verbs and verbal nouns, Yaska expresses his meaning more definitely at greater length in this sentence. There should be no full stop after Wiavatah. The sentence should be read thus:
Mfaif<f?f
'
I
Where
both are
dominated by a becoming, a becoming arising from a former to a latter state is denoted by a verb, as "he goes ", " he cooks ", &c. the embodiment (of the whole process) from the beginning to the end, which has assumed the character of
;
being,
by a noun,
as
"going
",
cooking", &c.'
The
in the course of a process or state of flux is denoted ment of the complete process is denoted by a noun. 3
1
by a
Cf. op.
cit.,
p. 4.
Cf.
Gune,
foe. et*.
202
[1. 7
cites the following two stanzas to show clearly the between nouns and verbs 'They call that notion by the term verb, which is connected with many actions, which proceeding from a former to a later state is yet one, and which is
The commentator
difference
A becoming, produced by the completion of action, capable of being expressed by a word ending in a primary affix, and joined with number, case, inflexion, and gender, should then be regarded as a noun.' 1. 8.] With a view to further distinguish nouns from verbs, Yaska says in
this sentence, that there is a specific difference in the use of terminology
e. g.
'
by a demon-
that elephant ', &c. Verbs, on the other hand, cannot be so pointed out. In order to indicate them, one is obliged to use the verb to be '. The use of different technical terms, which are non-interchange',
able,
shows that there is some fundamental difference of notions between them, the characteristics of which have already been mentioned. 1. 10.] In the original text, the sentence forms a part of the first section, and is immediately followed by the second. It introduces a controversy, i. e.
whether words are permanent or impermanent, a controversy which in its character differs altogether from the subject-matter of the first section. To begin the second section with this sentence would have been therefore a more logical division of the sections, and more in harmony with the modern conception of what constitutes a paragraph. That a section of the Nirukta more or
corresponds to a paragraph is indicated by the evidence of older MSS. full stop, i. e. danda, at the end of, and very seldom within the section itself, excepting the commencement and the conclusion of a quotation.
less
This
further supported
by the
fact that, in
most
cases,
one section
is
devoted
to the explanation of one Vedic stanza only. Hence it is argued that the division of the text of the Nirukta into sections, as constituted at present, is illogical and
It is therefore proposed to discard in this respect the authority of the MSS., which has been hitherto strictly followed, and 'to make sections 2 Faithfulness ', says Gune, is indeed according to the most natural division '.
*
arbitrary.
'
'
a merit, but
wise.'
3
it
The suggestion is rather a bold one and, I think, contrary to the canons of modern editorship. The suggested improvements can very well be shown in but the wisdom of rearranging the text itself in opposition to the foot-notes, evidence of the MSS. is doubtful. However, there are practical difficulties in
accepting this suggestion. Redivision of sections would involve the transference of a considerable number of passages to new sections, and would thereby reduce the utility of various books of reference, as far as these passages are concerned.
Further,
1
if
the sections of the Nirukta do not harmonize svith the modern conp. 157.
2
toe. tit.
cit.,
loc. cit.
1.
IQ]
203
ception of
illogical ?
constitutes a paragraph, does it necessarily follow that they are by itself, a conclusive proof of their arbitrary character? To
is in
my
different conception of the constitution of a paragraph. As far as Yaska is cona careful examination of all the sections of the Nirukta indicates that cerned,
Yaska proceeds methodically in his division of the text into sections, which division is based on a general principle. By the time of Yaska very great weight was attached to the Vedas, especially by that scholar himself, as is evident from Chapter I, particularly from his rejoinder to the adverse criticism of Kautsa. To him, a Vedic stanza was of the utmost importance, and accordingly formed a very suitable beginning for a new section. There are 400 sections
altogether in the first twelve chapters of the Nirukta, distributed chapters as follows
:
among
those
Chapter. I
204
at the
[1.
10
It appears
that this
section
method of putting a short sentence of a section at the end of a previous which was a necessity in the case of sections beginning with Vedic
has been
rr echanically
stanzas
before,
it
not illogically nor arbitrarily divided, but are based on a general principle adopted by Yaska. Gune's suggestion to rearrange the sections and to discard
the authority of the
'
MSS. is therefore unacceptable. permanent in the organs only means that the character of speech is evanescent. Sounds disappear as soon as they are uttered. They have no existence beyond articulation by the vocal organs and their corresponding With this may be compared the remarks cognition by the sense of hearing.
'
Speech
is
of Patanjali
'
BECAUSE SPEECH is SET IN MOTION BY INDIVIDUAL LETTERS AND BECAUSE THE LETTERS ARE ANNIHILATED AS SOON AS THEY ARE UTTERED.' One cannot produce two Speech is set in motion by individual sounds. sounds simultaneously. Take the word gauh. for instance when the sound g is when au is being being produced, neither au nor the visarjariiya can be uttered
* : ;
produced, neither g nor the visarjanlya can be given utterance ; and when the visarjanlya is being produced, one can neither pronounce g nor au, because they
after being uttered,
The sounds indeed are perishable are annihilated as soon as they are uttered. 2 i. e. as soon as they are uttered they have perished.'
As soon as the speech of the speaker is Durga has the following comment an act of utterance in the organ, so long only it is possible to say that it exists, And the sounds that have perished but fallen from lips it no longer exists. and that have not perished cannot be conjoined.' The question whether words
' :
.
.
ancient Indians.
'
was a very important subject of discussion among the For instance, cf. Patanjali 3 But again, is the word eternal or non-eternal (lit. created) ? Whether it is eternal or non-eternal is thoroughly discussed in the Samgraha.* There the
:
N. 1. 15. The reference in IA., loc. cit., of this passage to p. 43 in Roth's edition is wrong, 43 being a misprint for 34.
1
Katyayana's Varttika 45 on Panini's Sutra, i. 2. 64. As a lexicographer and medical author, he is quoted by numerous writers on
those subjects, see Catdhgus catalogonim, vol. i, Aufrecht attributes the Samgraha to p. 618.
Patanjali himself although
it
ifah<ibha$ya,
i,
i.
4.
Kielhorn's edition,
p. 6.
vol.
3
4
p. 356.
cit., i.
op.
1. 1,
vol.
i,
is
quoted by
According to Nagoji, Savigraha is a grammatical treatise by Vyadi. Cf. Catalogus catalogorum, vol. i, p. 686. The name of Vyadi is
well
him.
Tradition mentions Patanjali as the curer of the three evils, (1) the evils of body,
(2) evils of speech,
and
(1)
(3) evils of
mind,
known
to
in
Sanskrit
Literature.
He
seems
have been a
man
of versatile genius,
and
As a grammarian, he
iii.
is
mentioned
;
in
Rpr.
14.
17
vi.
12.
13
xii.
15
1.
IG]
205
arguments in
The conclusion
it
eternal,
is also
non-eternal
work
both ways.'
seem
1
to agree
He
remarks
The twofold
cJiaracter
of words
is
not proved.
'Twofoldness of (the character of) words is not proved. If it be said that twofoldness has been proved, this cannot be maintained.' He says further 2 Words are eternal. In the eternal words there must be sounds which are
:
'
perpetual, unchangeable, and free from elision, addition, and modification. This is proved by the eternity of sounds . words are eternal.'
' .
.
The
character of words
varttika
: :
is
discussed by
3
on the
follows
fa% TJ^T^^R^t
The
relation of
This power of
4 It may denotation of objects is natural and uncreated, and so are the objects. be objected that although matter is uncreated, yet the various forms into which
it is
various pots and jars, into which it is shaped, are the creations of a potter, hence the words denoting these forms cannot be eternal. To this the answer is
given that the form is eternal also, for it is not something radically different from the matter, but only a particular state which the matter assumes at But how is it known that word, object, and their mutual a particular time. From the ordinary usage of the world. In daily life, relation are eternal?'
'
people perceive objects and use words to denote th jm. They do not make any effort in creating them, because effort is necessary in producing what is noneternal only e. g. a man desirous of using a pot goes to the house 01 a potter
;
and
make me a pot, I want to use it but a man desirous of word does not go to the house of a grammarian and say, Please, sir, make me a word, I want to use it People perceive objects and use words 5 to denote them without any effort.
'
says,
Please
',
employing a
'.
The way
in
which
except a solitary MS. of Vyadi paribhuta Krttf, in the temple library of the Maharaja of
eminent scholar and was very well known in his time. Further Patanjali does not agree with the conclusion arrived at in the Sa/graha; he is therefore not likely to be its author. Nagoji seems to be right in ascribing
its
Jammu and
Cashmere.
The MS.
MSS. on
is
is
described
p. 47.
The
it
is
i. 1.
i.
i.
1. 6,
vol.
i,
i,
p. 104.
mentioned as an times, quoted ftcrtJT/a along with Sdkalya and Gurgya in Rpr.
xiii. 12.
1. 1. 8, 1. 1. 1,
vol. vol.
i.
p. 136.
p. 6.
i,
Cf. Jaimini,
PM.
1. 5.
No MS. of the Samgraha, nor of any other work by Vyadi, has been so far discovered,
p. 201.
206
[1.
l
:
10
With
Soc.
l
may
And
be compared the remarks of Plato in the Cratylus ' speech is a kind of action ?
Her. 'True.'
And will a mau speak correctly who speaks as he pleases ? Will not the successful speaker rather be he who speaks in the natural way of speaking ? Soc. 'And we saw that actions were not relative to ourselves, but had a
Soc.
' ' .
.
The question
grammarians and
of philosophy.
of the eternity
philologists,
of words was important not only to the but also to the followers of the orthodox systems
To their mind authoritativeness of the divine relation, i. e. the Veda, seemed to be involved and to depend on the solution of this principle. Hence the question forms a topic of discussion in almost every school of thought.
It
first
of his Purvamlmamsu.
The arguments
refutation is
against the eternity of words are set forth in i. 1. 6-11 ; their contained in i. 1. 12-17; further arguments in support of the
i.
eternity of follows :
1.
18-23.
Some
of the
arguments are as
Words are
(1)
Eternal.
Words
are eternal because they are not uttered for the sake of utterance
some meaning, and no meaning could ever be comprehended, had the words been transient. (2) Because everywhere there is a universal cognition of words.
(3)
is
not used.
When
times,
so
many
usually spoken of as having been used so many times and not that words have been used. This shows that the sameness or the unchangeable
character of the
word
is
recognized even
when
it is
Audumbarayana's view as to the nature of words may be regarded as based on a doctrine akin to that of flux. With this may be compared the following remarks of Plato in the Cratylus 2 I myself do not deny that the givers of names did really give them the Soc. idea that all things were in motion and flux which was their sincere but, I
: '
;
Tell me, whether there think, mistaken opinion. beauty or good, or any other absolute existence ?
. . . '
is
or is not
any absolute
Crat.
Soc.
'
'
..
But
let
me
is
Crat.
Soc.
.
'Certainly.'
'
And
'
can
we
retire
i,
p.
327
i,
pp. 387-8.
(3rd ed.).
2. i]
207
at
all, if
Soc.
knowledge
everything
2.
1.]
in a state of transition
and there
is
nothing abiding.'
MSS. do not mark the avagraha, the sign of a, it is not clear whether the reading represents yugapat or ayugapat. The few MSS. that do mark the avagralia are inconsistent, as they use it only occasionally. Their evidence is therefore not cogent. However, none of the MSS. mark the avagralia
As most
of the
in this particular instance. Nevertheless I think the reading represents ayugapat. reasons are as follows: (1) From the physical point of view, to produce
My
is
an impossibility
convey no sense.
(2) The context points to ayugapat, for the sentence is intended to show the absurdity of Audumbaray ana's view that speech is permanent only in the organ. But if we read yugapat the whole sentence becomes meaningless, for then the
grammatical relation of the sounds which are produced simultaneously is possible, even if it is held that speech is permanent in the organ only. (3) This is in agreement with the view taken by Durga, who reads ayugapat and gives yugapat as a variant. (4) Another objection to the reading yugapat is that it would make grammar superfluous. When words are produced simultaneously their mutual connexion is simultaneous also. Durga remarks, The unconnected alone is connected
'
(with something). In this case (i. e. reading yugapat) the roots are for ever connected with prepositions and affixes and affixes with elision, addition, and
;
modification of letters/
*ft*TSf to the Purvapdksa and Durga attributes the statement rf^ ^T<J5 thinks the rejoinder to begin with the words <nffl*ne|i^Tj *i^t$l, a view which cannot be maintained. The sentence <T^ ^<p, &c., is a negative sentence ; it
:
refutes the
view of Audumbarayana. According to Durga's interpretation, the controversy would be divided into three parts as follows
:
(1)
Audumbarayana.
are permanent in the organs only. In that case the fourfold classification, &c., of words cannot
Words
On account of the pervasiveness and minuteness of (3) Yaska's rejoinder. words, the fourfold classification can be maintained. Durga thus introduces a third party into the discussion and tends to make out Yaska as supporting
the view of Audumbarayana, by refuting his critic. I think there are only two parties, i. e. Audumbarayana and Yaska ; No. 1 while No. 3 gives the view of the former, No. 2 the rejoinder of the latter does not relate to this controversy at all, but deals with an altogether new topic,
;
i.e.
therefore,
the superiority of speech over gestures, &c. with THf ^J?, &c.
2. 2.] It may be objected that there is no necessity for using words, for the meaning can very well be conveyed by means of gestures. To this Yaska replies that gestures, facial expressions, movements of hands and eyes, require
208
[2.2
comparatively greater effort in their production, and are always indefinite. Their meaning can never be absolutely clear, it always involves some doubt.
implies comparatively less effort and greater accuracy. same subject as follows The meaning is clearly under' :
"Bring the cow", "Eat the curd": these words having been uttered, the cow is brought, and the curd is eaten/ With this may also be compared the remarks of Plato in the Cratylus 1
is
when
the word
uttered.
suppose that we had no voice or tongue, and wanted to communicate with one another, should we not, like the deaf and dumb, make signs with the hands and head and the rest of the body ? There would be no choice, Socrates.' Her.
Soc.
'
And
'
'
We should imitate the nature of the thing the elevation of our hands heaven would mean lightness and upwardriess heaviness and downwardness would be expressed by letting them drop to the ground if we were describing the running of a horse, or any other animal, we should make our bodies and
Soc.
l
;
to
their gestures as like as we could to them.' 2. 3.] Words are used to designate objects not only by men, but by gods Like Yaska, Plato also thinks that gods use words in giving names to also.
things,
and
l
it
2
:
right
names
He often speaks of them ; notably and nobly in the places where he distinguishes the different names which Gods and men give to different things. . . For the Gods must clearly be supposed to call things by their right and natural
Soc.
.
names
Her.
; l
'
Why,
them
them
at all.
But
to
you referring ? Do you not know what he says about the river in Troy ..." Whom ", Soc. " the Gods call as he says, Xanthus, and men call Scamander 'V Her. 1 remember.' Or al> out the bil d which, as he says, "The Gods call Chalcis, and Soc. VOr about Batieia and Myrina men Cymindis " " The hill which men call Batieia and the Immortals the tomb of the Sportive
'
what
are
'
'
human knowledge being neither to gods permanent mistakes are likely to be made in addressing and invoking gods, which will make them angry and render various acts of worship, like sacrifice, c., fruitless. In order to do away with such mistakes, injunctions, invocations, and hymns, &c., which are meant to complete and make worship
perfect nor
fruitful, are laid down in the Vedas. part of this paragraph is written in the sulra style, which style may therefore be regarded to have commenced about the time of Yaska. This is probably the earliest specimen of the sulra style.
1
Jowett,
op.
cit.
vol.
i,
p. 368.
Jowett,
op.
cif.,
vol.
i,
p. 333.
4.i]
209
Like Yaska, Jaimini also lays emphasis on the Veda as being the source of dharma 'Dharma is the object, the source of which is the Vedic injunction.' 1
And
also
' :
On
Veda/ 2
3. 3.] Of. Vajasaneyipratisakhya: 3
'A
tion
1
makes that action specific.' The Rgvedapratisdkhya * The prepositions are twenty with the other two (i.
;
e.
duh, anu, vi, This list is sam, pari, prati, ni, ati, adhi, su, ud, ava, and opt.' identical with that of the Nirukta, except that they are enumerated in a different
:
They
are
pra,
abhi,
a,
para,
nih,
upa,
order.
the Taittirlyapratitakhya 5 : a, pra, ava, upa, abhi, adhi, prati, vi, ni, are G It contains only half the number of prepositions. Cf. Panini : prepositions.'
Cf.
'
Pra, &c., are called prepositions when joined with verbs.' The list of the prepositions is given in the gana called pradayah, which is identical with that of the Nirukta, if the double forms of nih and duh, in the former, are not taken into
1
by Panini for preposition is karmapraword upasarga in a wider sense, i. e. covering both pre vacanlya. The various meanings of the prepositions are explained positions and adverbs. 7 Cf. also the Atharvavedapratttakhya 8 by Panini, i 4. S3-97. Disjoined from
consideration.
The
He
uses the
the verb, however, are such as are used without significance . 4. 1.] Particles are classified by Yaska under three groups
'
.
(1) Particles of comparison, which are only four in number, and whose Yaska does not meanings and uses are illustrated by suitable examples. define the term upama (comparison) in this connexion, but discusses its meaning
later on. 10
(2) Particles which denote karmopasamgraha, Yaska's explanation of which term is not clearly expressed, nor does Both 11 make it more lucid. The obscurity has led Durga to misinterpret the sentence. He takes karmopasamgraha as ' this is only one of the meanings equivalent to samuccaya, i. e. aggregation expressed by the said term, which is very comprehensive. It is quite obvious that the term is designed to cover all the meanings expressed by the particles enumerated in the second group, i. e. those beginning with ca and ending with
'
PM.
i.
1. 2.
of the Nirukta.
Op.cii.,
2. 1.
xii.
i.
702.
of fabda, the impermanence of human knowledge, the infallibility of the Veda, form topics
of discussion in almost every system of philo-
15.
4. 58.
6
7
i.
Cf.
;
sophy
4.
20
i.
4.
28
;
ii. 1.
ii.
ii.
;
345-9
8
9
341,
1.
54-7
;
2.
;
Hi. 2.
49
v.
VaiSu.
45-51
;
ii.
2.
21-87
;
vi. 1. 1
z. 2.
18-17 9
iv. 8.
SpSu.
v.
37-40
v. 58-61.
p. 515.
* viii.
54.
vi.
given in
"
N.
8. 13.
ft,
"
Erl&utsrungcn, p.
210.
tea.
[4.
Owing
to
whose advent (i. e. use) separateness of the ^T^ (senses or ideas) is indeed known, but not as in simple enumeration owing to separate position or independent mention, that
or ideas.'
is
quJTmm^,
i.
e.
not
'
One must admit that the meaning of the term is not quite clear. One does know what is the precise difference between 'simple enumeration* and
'.
putting together
My translation
'
That by
enumerative one, i. e. ' I think tion.' conjunction is the nearest corresponding word in English which will cover all the meanings expressed by the particles of the second For example, group, and which is therefore equivalent to karmopasarrigraha.
in the sentence,
'
^fTf
gftiRflHll Pt<V||ftf
^f ^T
Ha
* wil1 P ut this
earth here or there', 8 separateness of place is recognized by the use of the particle va ; the repetition of ilia by itself would have failed to convey the idea of different places. This notion of separateness is expressed, not by
man, elephant,
&c.,
of the particle. Again, in the sentence, ^qW^^ <*0tf^f*K1, Let one man do this, the other that *, 3 two distinct actions are mentioned, the notion of whose
distinctness is conveyed
by the
particle alia.
The
group
are explained with appropriate examples in the Nirukta, i. 4-9. With this definition of a conjunction may be compared the following remarks of 4 Aristotle:
'A
sound
if
conjunction is (a) a non-significant sound which, when one significant is formable out of several, neither hinders nor aids the union, and which,
itself (apart
from other
8e
;
speeches),
(&)
must not
e. g. d/u^c,
or
a non-significant
;
significant
Particles which do not express any meaning, but are merely used to fill a sentence in prose or verse, are expletives. They are enumerated towards up the end of the ninth section they are four in number kam, lm, id, and u
(3)
; :
;
but later
added to this
list.
are cited and explained in the tenth section. The meaning of id, when combined with na and na ca, is discussed and illustrated by suitable examples in the eleventh section. Thus id combined with na is used to denote apprehension :
*
lest
we
should
',
&c.
'
id
combined with na ca
is
The above-mentioned list of the particles of the third by no means complete. Some particles of the second group, i. e. u,
3
4
N.
1. 5.
N.
1. 4.
Poetics, 20.
1467* (ed.
By water),
p. 59.
12. a]
211
nunam, are occasionally used as expletives, and slm in Vedic Sanskrit. Sim was originally the accusative singular of a pronoun, related to sa, as Jam to It appeara in the Rgveda as an enclitic particle. 1 Ita. 7. 8.] Roth thinks that Yaska explains nunam by adyatanam, 'to-day', and 2 This view is erroneous. According to Yaska, remarks, J. hat darin Unrecht the particle nunam is used (1) to signify 'uncertainty ', and (2) as an expletive. These two uses are exemplified by two respective quotations, the former illustrating its meaning of 'uncertainty', the latter showing its use as an Hence it is that, in the latter case, Yaska neither repeats nor paraexpletive. phrases nunam by any other word in his commentary, indicating thereby that it is an expletive, while in the former quotation nunam is repeated by Yaska in * The his explanation, showing thereby that it has the sense of uncertainty word adyatanam is not intended to paraphrase nunam, but is added for the sake
'
*.
'.
12.2.]
'
Cfc
AA.
. .
ii.
1.
3:
the seed of people,
is
Now,
Heart
is
mind
of
is
the seed
speech.'
AA.
ii.
1.
6:
3Nll^d
1-4
;
'
I
Speech
is his thread,
names the chords. All this is woven by this speech of his, in the form of thread and names as chords. For all this is names, and by his speech he names
everything.'
Of.
6.
1-5
vii
2.
vii.
12. 2.
See
Keith, A. A. Translation. Sakatayana a famous ancient grammarian, quoted in RV. Pra. i. 13, 17 ; xiii. 16, 747 (Max Mlillers ed., pp. 13 and 271) ; in Vaj. Pra. iii. 8, 11, 86; iv.
:
4, 126,
188
in A. Pra.
ii.
24
in Astadhyayl
iii.
4,
111
;.
viii. 3,
18
4,
50
and
in N.
1. 3,
12.
by Vopadeva
of his has been preserved The Sabdanusasana quoted and various other writers is the work of a modern Jain grammarian
No work
Aufrecht regards him as the author of the Unadisutras. They, however, cannot be the work of the ancient Sakatayana, for they clearly bear a modern stamp. Belvalkar 4 attributes the Unadisutras to Panini. His
called Sakatayana. 3
argument
airgument
they use samjiids such as hrasva, dtrgha, pluta, uddtta, lopa, wmprasarana, and abhyasa in the same sense in which Panini uses them '. This
is
that
'
is
lost,
we have no means of judging whether or not he is indebted to them for those terms. Some at least of these saihjnas or technical terms were derived from a common stock Yaska himself, for instance, makes use of a few of them, as
;
Vedic
Grammar
modern Sakatayana,
205-12.
*
On
date
of
the
o2
212
[12. a
Again, in some cases Panini's teaching, as pointed out by Thus to ascribe the Belvalkar himself, runs counter to the Unadisutras. 1 authorship of the U. Sutras to Panini does not rest on firm ground. Moreover,
2 Patanjali's defence of Panini against the adverse criticism of Katyayana is that 3 This 'the Unadi words are crude forms of nouns which are not derived'.
verbs.
statement implies that Patanjali did not regard all nouns as derivable from He also attributes the same doctrine to Panini, and Patanjali, I think,
cannot be accused of not knowing well, or misunderstanding Panini. So, according to this testimony, both Panini and Patanjali were the followers of
the school of Gargya. The Unadisutras, on the contrary, are the product of the school of dakat&yana, whose fundamental doctrine was that all nouns are derived from verbs ; they cannot therefore be attributed to Panini. It is probable that,
in their original form, they were written by Sakatayana, but were extended and modified by subsequent writers, and in spite of their modernness still bear traces of their ancient origin. Gargya: an ancient grammarian, quoted
by Yaska
i.
3,
12;
iii.
IB,
and
Panini, Jv. 1. 106 ; vii. 3. 99; viii. 8. 20 j 4. 67, and mentioned by Durga as the author of the padapatha of the Samaveda. No work of his has survived. Both Panini and Patanjali seem to be his followers, for they regard the Unddis
as under! vable.
It is therefore
12. 3.]
difficult, is differently
word
sam-vijnatani.
^Mt $^ftf?f which is somewhat by various writers. The crux lies in the Durga paraphrases this word as follows samam vijnatani
<4l*4*ft
1
interpreted
'
aikamatyena vijnatani,
absolute agreement
'arbitrarily
'.
discriminated
Mtiller *
unanimously
it
i.
'
e.
discriminated with
',
Max
translates
by
intelligible
Both by
Roth's translation seems to be based on Burga's second explanation of the same term, which is as follows: sam-wjnana-padam itlha in this (branch of) knowledge, the term samfastre rudhi-$abdasyeyam samjna
'.
t
:
named
is
Durga
.
resorts
eke
samamananti
sam-vijnana-
bhUtam syatf in support of his explanation. He is further corroborated by a comparison of all the passages of the Nirukta in which the word sam-vijnana or 7 We may therefore take (with the omission of the prep, vi) sam-jnana occurs. the word to signify a conventional term
'
'.
in the sentence is the punctuation. Max Mttller 8 takes sam-vijnatani, &c., as the principal clause to complete the relative clause tad yatra
Panini's sutra
iv. 226.
vi. 2.
139
is
opposed to
-USu.
1
5 6
'willkurlich benannt'.
On
N.
7. 13.
Me
*
T Cf.
'
The Hahdbhdtya,
12. 3 ]
.
.
.
218
syatam, and translates as follows : For first, if the accent and formation were regular in all nouns and agreed entirely with the appellative power (of the root), nouns such as go (cow), ava (horse), purusa (man) would be in themselves He succeeds in thus construing the sentence by translating yatra intelligible/ leaving out torn ; and by attributing to sam-vijjidtani a meaning not by if borne out by the comparison of passages. Roth divides the sentence by placing a semicolon after syatum and takes sam-injnatani, &c., as a co-ordinate clause ; but in order to connect the two clauses, he supplies the word dagegen. Durga offers two interpretations. Firstly, he places a full stop after tani and takes the words yatlia gaur ava. &c., as a co-ordinate clause, supplying, however, the words na punah the translation of the sentence according to this interpretation would be the following: 'The words whose accent and grammatical formation are regular and which are accompanied with an explanatory radical element are unanimously recognized to have been derived from roots; but not words
' '
like
&c.'
Secondly, he places a full stop after syatdm and takes sam-vijndtdni, &c., as an independent sentence. According to this division, the first sentence would
any principal clause. To meet dJchydtajam gundkrtam iti pratlma iti vdkya ScsahS 'We think that the words, "that is derived from a verb", must be supplied as a supplementary clause.' The translation according to this interpretation is the
consist of one single relative clause, without
this difficulty
he remarks
'
Tad
Those words whose accent and grammatical formation are regular, following and which are accompanied with an explanatory radical element, are derived from roots. Words like " cow ", " horse ", " man ", " elephant ", are conventional
:
'
terms.'
to be
l identical with that of Durga, and independently arrives at a conclusion the adoption of the supplementary words satvam tat pradeSikam.* suggests His argument is that, in These words occur in Yaska's rejoinder in section 14.
his rejoinder, Yaska always first repeats the words of his opponent and then answers 'the objection. According to Gune, the sentence placed within the
words yatho etad and iti exactly represents the original statement of the critic. The sentence placed within these words in Yaska's rejoinder in section 14
contains the supplementary clause sarvam tat prdde&kam, which, being thus assigned to the critic by Yaska himself, must have formed a part of the sentence under discussion. He remarks, 'And we are also sure, comparing the initial
passage [i. e. in the purvapaksd] with its counterpart in Yaska's reply at R. 36. 10, Its omission is strange and that *pf TTft Hl^filHiH must have been there. 3 In other words, Gune .' unaccountable. Perhaps it is the scribe's mistake.
. .
thinks that the passage in Yaska's rejoinder could be used as a MS. (archetype). furnishing evidence .which cannot be challenged, for the critical edition of the
1
1A.,
loc. tit.
N.
1.
14.
IA.,
foe. cit.
and p.
174.
214
[12.3
closer examination, however, original passage of the critic in section 12. does not support this theory, for a comparison of the statements of the critic
with those assigned to him by Yaska, in his rejoinder, shows that Yfiska repeats, and puts between yatho etad and iti, only so many words of his opponent as are
necessary for the controversy. He does not repeat if one compares section 13 and section 14 ;
Purvapaksa.
1.
them
in
toto.
It is evident,
Yaska's rejoinder^
tU4|qi*t|hI1.
.-...
13:
^rerft
T^IT
14: Zftft
Yaska repeats only a part of his opponent's statements. therefore unfounded ; hence his suggestion as regards the adoption of a supplementary clause cannot be accepted. The sentence can, however, be explained without having recourse to an
In both these
cases,
is
Gune's assertion
assumed interpolation. The difficulty will disappear if a full stop be placed syatam and the passage na sarvanlti syatam be construed as one Not all the words,' say Gargya and some sentence. I would then translate other grammarians, but only those, the accent and grammatical form of which are regular and which are accompanied by an explanatory radical element. Those such as "cow", " horse", "man", "elephant", &c., are conventional terms.' Durga has the following theory about nouns : There is a threefold order of nouns; i. e. (1) those whose roots Are apparent; (2) those whose roots can be inferred (3) and those whose roots are non-existent. With reference to this, the nouns whose roots are apparent are such as "doer", "bringer", &c. Nouns whose roots can be inferred are such as "cow", "horse", &c. Nouns whose roots are non-existent are such as dittha, davittha aravinda, and varvinda, &c.'
after
.
.
'
'
'
It is quite evident that Yaska, a follower of the school of etymologists is that all nouns are derived from roots could not
have recognized the third category of his commentator, who thus appears to be a follower of the school of Gargya.
14.] With the Nirukta controversy about the origin and nature of names be compared a somewhat similar discussion in the Cratylus, where Plato propounds three theories, represented by the three characters of the dialogue.
may
He
puts in the
mouth
of
are conventional.
of Cratylus that names are natural is diametrically opposed to this. Socrates takes an intermediate view. He refutes the view of Hermogenes that
The opinion
arbitrarily
and
altered at will
14]
Soc.
'
215
a
me
take an instance.
to say that a
Suppose that I
rest of the
call
man
a horse
or a horse a
man
by
me
individually,
'
called a
your meaning ? He then expounds the principle of the natural correctness of names. Soc. 'Then the actions also are done according to their proper nature, and not according to our opinion of them ? In cutting, for example, we do not cut
as
we
Soc.
Her.
please . . but we cut . . . according to the natural process of cutting ' I should say that the natural way is the right way.' . .
. . '
' ;
.
.
And
And
this holds
good of
all actions ?
'
Her. 'Yes/
Soc.
'
is
a kind of action ?
'
And
.
is
men
speak.
Her. 'That
Soc.
'.
.
is true.'
Is not
naming
'
Her.
Soc.
'
'True.'
nature of their
Her.
Soc.
'
'
Precisely.'
the argument would lead us to infer that names ought to be given according to a natural process, and with a proper instrument, and not at our 2 pleasure in this and no other way shall we name with success.
Then
:
'
names
Yes,
my
dear friend
know
names have
been long ago buried and disguised by people sticking on and stripping off letters for the sake of euphony, and twisting and bedizening them in all sorts of
ways
in the change.'
3
. . .
Also:
To say that names which we do not understand are of foreign origin ; this is very likely the right answer, and something of this kind may be true of them ; but also the original forms of words may have been lost in the lapse
Soc.
and
of ages ; names have been so twisted in all manner of ways, that I should not be surprised if the old language when compared with that now in use would 4 appear to us to be a barbarous tongue.'
Cratylus maintains that names are either true or not names at all : Orat. Very true, Socrates ; but the case of language, you see, is different ; for when by the help of grammar we assign the letters a or Z>, or any other
'
letters, to
if
we
Ibid., p.
414.
Ibid., p.
421.
216
[14
all
;
name which
in
Soc.
'
written
cases
is
and
any of these
I believe that what you say may be true about numbers, which must be what they are, or not be at all ; for example, the number ten at once becomes just other than ten if a -unit be added or subtracted, and so of any other number: but this does not apply to that which is qualitative or to anything which is l represented under an image/ As regards the derivation of names All the names that we have been explaining were, intended to indicate Soc.
: *
And
. .
much
as of the secondary
names.'
Soc.
primary/
Her.
Soc.
'
That
is
evident/
'
Very good, but then how do the primary names, which precede analysis show the nature of things ? Soc. 'But how shall we further analyse them? Ought, we not, therefore,
. . . .
first
to separate the letters, just as those who are beginning rhythm first ' .* distinguish the powers of elementary, and then of compound sounds P
.
Plato's doctrine,
that
names
3 things which they name ', names are not the images of things themselves, but of our concept of them. tiller amplified his argument It was Locke who first pointed this out, and Max
rightly given are the likenesses and images of the does not hold good, for in a large number of cases
'Each time that we use a general name, if we say dog, tree, chair, we have not these objects before our eyes, only our concepts of them ; there can be nothing in the world of sense corresponding even to such simple words as dog, tree, chair. We can never expect to see a dog, a tree, a chair. Dog means every kind of dog from the greyhound to the spaniel tree, every kind of tree from the oak to the cherry; chair, every kind of chair from the royal throne to the artisan's stool. People often imagine that they can form a general image of a dog by leaving out what is peculiar to every
as follows:
;
.
individual dog.' * In an elaborate discussion, Madhava brings together the views of various grammarians as to the meaning of words and its cognition: Vajapyayana*
all words express a generic meaning and a particular substance apprehended after the apprehension of the genus which has an intimate relation with them. Vyadi maintains that words mean individual things, that
maintains that
is
is
implied.
cited
*
3
Science
of Thought,
pp. 77,
78,
by
Moncalm.
See
ibid., p.
387.
16. i]
Pfinini,
217
he says, accepts both views. He attributes to words a generic meaning, he says the singular is used to denote the class, while the plural may be optionally used (Pa. i. 2. 58) ; on the other hand, by i. 2. 64, his acceptance
for
of
the
individualistic
theory
is
is,
p. 145).
'
how
whether generic or
*
a simultaneous cognition of dewlap, tail, hump, Is this cognition produced by the single letters composing hoofs, and horns. the word cow ', or by their aggregation ? The first alternative is not tenable,
is
cow
for the cognition of the object cannot be the result of a string of separate and individual letters without some unifying cause, as a garland cannot be made from a collection of separate flowers without the unifying string. The second
alternative is impossible, for there can be no aggregation of sounds, each of which ceases to exist as soon as it is pronounced. If you attribute a ' manifesting *
power
if each letter has a separate manifesting power, simultaneously. then the pairs of words rasa, sara vana, nava ; nadi, dlna rama, mara ; raja, jara, &c., since the pairs have the same number of the same letters, should each have had the same meaning. Moreover, the baseless assumption of aggregation
Moreover,
would involve mutual dependence. Since it is impossible that letters should convey the meaning by themselves, we have to accept the hypothesis of a unifying factor which is all-pervading and whose existence is independent of letters, and which is technically called sphota (Sarvadarfana-sam., Bib. Ind.,
pp. 140-4). 16. 1.] This
He is fully is a very important statement made by Y&ska. aware of the close relationship of the Yedic language with the lhasa of his own Further, he seems times, which could be no other than the classical Sanskrit to be conscious of the historical growth of the latter from the former, when he says that the nouns of the lhasa are derived from Vedic roots. It is needless to point out that it completely answers Kautsa's criticism that the Vedas are meaningless for many words which they daily use in the Wiasa are identical with those used in the Vedas, and if in the Uulxa they do express any meaning, they must do so in the Veda. It would be absurd for Eautsa to deny that the words in the spoken language express a meaning. Thus he is constrained to admit that the Vedas have a meaning. A similar objection appears in Sayana's
;
preface
to
the
Rgveda
One
reasons, (it is clear) that there is no intelligible significance ' of the examples here given is as follows : Suppose a woman
Brahmana boy
called
Manavaka
is
com-
The recitation of the just close to her. stanza does not keep time with the fall of the pestle at every stroke. No meaning is conveyed to the woman, nor is there any intention to convey any meaning
Similarly, at the performance of sacrifices, the recitation of Vedic stanzas
to her.
218
[16.
Sayana quotes
(Vedic) expressions is not
i
1.
'
31)
The meaning
of
expressions of the Vedic Sanskrit and of the popular speech is not different.' As to the example, the Brahmana boy does not intend to convey any meaning
time of learning his lesson, and the woman therefore does not understand, a woman, moreover, being incapable of understanding the Veda: at sacrifices the priest does intend to convey a meaning, and others do understand it. And if at any particular time there is no intention of conveying a meaning, it would
at the
be altogether unjustifiable to conclude that there is no meaning at all. 16. 4.] The objection is that because the Brahmana text prescribes the complete
form of the
sacrificial acts,
Yaska's reply
the Vedic stanzas are superfluous, the only use is that the Brahmana text merely
what
it is
because
is enjoined by the Veda. Sayana here quotes: mentioned in the Vedic stanzas and his comment
',
is
i
* iro^rafa 'just as in the causer of the performance of the " " action, so in this case too, he who says spread is the prescriber of the act of spreading '. And to suppose that the use of the Vedic stanzas consists solely in recitation would be attributing a transcendent importance to them. need
jf^fa
$ft *r
^rR^rata
wpufli
"
popular speech, he
who
says
do this
"
T w^fa ^
is
We
not go so far ;
of
'
for
'
',
says Sayana,
<J
meaning
16.
5.]
-*isnf*rern!I^[
^fS
(p.
I
^&ft
3):
Cf.
Sayana's preface
H
"O
him
",
ffifiRfd
I
U^fa^n
cflft
herb, save
refers to
'
The
stanza,
do not injure
and
Therefore the Veda, on account stones, are addressed like sentient beings. of such absurd invocations which are contrary to common sense, is of
no authority/ He further quotes the Satra (Pu. Ml. i. 2. 35), because a meaning is attributed to lifeless things and his comment is that lifeless things^euch as grass, stones, and axe are described as if they were living beings and had the powers of saving, injuring, hearing, &c. The answer is as
'
',
follows:
The inanimate
treated at length
is
by
Badarayana.
He
further quotes,
^rfTOT%J^l^
'There
a figurative
His comment is: 'This is very frequently For instance, a river is described as having a pair of cakravaka birds for her breasts, a row of swans for her teeth, a tea plant for her garment, and moss for her hair. Similarly, the Vedic texts invoking inanimate objects should be construed as implying praise. If by cultivation
description in such expressions.' employed in poetical compositions.
17. i]
219
the plant will protect, muck more so will the cultivator ; if even the stones listen to the morning recitation of the Vedic texts, how much more will the
learned Brahmanas.
16.
6.] Of.
(p. 8)
'The Veda is not authoritative, because statements like "One Rudra alone, &c." are contradictory, as if one were to say that he is observing the vow of silence for life. . . .'
'There
can
take
is
no such contradiction, because even one Rudra by on a thousand forms." He further quotes the
'
I
his greatness
fifth
Sutra:
On
no contradiction
'
(ibid.
i.
2. 47).
....
. .
Now some
&c.
amydksa
To
this
if
the blind
man
it.
He
further quotes:
(ibid.
i.
WC
but
it
is
obscure*
2.
49).
His
MMJfafJMH, comment
'The meaning
is:
exists,
The meaning does exist, but it is not recognized by people on account of their neglect, laziness, &c. Their meaning should be inferred from the root in accordance with etymology and grammar and parallel passages.' Then he
'
explains jarbhafi and turpharitu as names of the Asvins. 17. 1.] After pointing out the great importance of etymology for an accurate T defines analysis of words into their constituent elements, Yas :a incidentally
samhita as
the closest conjunction (of original words) by means of euphonic ' ' based on original words '. By means of using certain words, Yaska always gives a general indication of the source of his quotations. If the he regularly uses quotation is from the Vedas or Samhitas like the MS. KS., &c., the phrase athapi nigamo bhavati if it is from the Brahmanas, he uses the words iti viynayate, iti ca, &c. Quotations from other sources are similarly thus two quotations one from some metrical law-treatise are introindicated; duced with the words tad etad rfahalokabhyam dbhyuktam (see 3. 4), but he
'
combination or as
without acknowledgement as his definitions of Samhita are not The first is to be Yaska's own. qualified with any such phrase, I take them
nowhere
cites
220
[17. i
adopted by Panini (L 4. 109), the second by the RV. Pra. (u. sequently earlier than Panini and the extant R. Pratttakhya.
It
is,
Yaska
is
con-
earlier form.
however, very likely that the Pratisakhyas were known to Yaska in an Probably the sentence, that the grammatical treatises (parsadani)
*
of all the different schools are based on the original forms of words ', alludes to the Pratisakhyas, these being the oldest grammatical treatises. Sometimes the
words parsada and pratttakhya are interchanged, as is shown by the evidence of a MS. in the Bodleian, which uses the word parsada in the place of pratUakhya. This leads to the conclusion that Yaska knew some pratiSakhyas, although he is
than the modern R. Prati$akhya. 17. 6.] Yaska here intends to point out the practical utility of etymology for the performance of sacrificial rites. For the success of sacrifice, it is of the
earlier
highest importance to know the deity of a stanza. Sometimes the general principle that a stanza belongs to a deity whose characteristic mark it bears is not applicable, for instance, to a stanza which bears the characteristic marks of
more than one deity. In such cases, one has to find out which deity is primarily and which is incidentally mentioned, and this, Yaska implies, can only be done
with the help of etymology ; hence the importance- of etymology for practical purposes like the performance of sacrifices. 17. 17.] The last point adduced by Yaska in favour of the science of etymology is that knowledge should be acquired for its own sake. He quotes two stanzas from the $gveda to show that it is through knowledge that one is purged of his defects, attains an unassailable position, and all the joys and blessings of this world and the next. His arguments in favour of etymology may be summarized as follows (1) Etymology is the complement of grammar and is therefore essential for understanding the meaning of the Vedic texts. (2) It is essential for an accurate analysis of words into their constituent
:
elements.
(3) It is of great importance for the performance of sacrifice, for it enables one to find out precisely the deity of a particular stanza, and to recite the appropriate texts while offering oblations to various gods.
(4)
Lastly,
knowledge
for its
own
sake
is
con-
demned.
18.] Roth thinks the whole of the eighteenth section is an interpolation. If Roth is right, The second stanza is quoted by Patanjali in the Mahabhasya.
1
the interpolation is an old one. 2O. 10.] The paragraph traces the origin and the necessity of compiling the The hymns were revealed by direct intuition list of words called the Nighantu.
to the primeval bards.
to their successors
by
oral
instruction.
Later generations being devoid of direct intuition, and being weary of oral instruction, compiled with a desire to facilitate the study of the Vedas,
1
20. lo]
221
the Nighantu, the Veda, and the Vedahgas. The last sentence attributes the compilation of the Nighantu, the Veda, and the Vedahga to the same period. Yaska, however, makes it clear that by compilation of the Veda he does not
mean
Veda
direct intuition.
is
the composition of the Vedic hymns, which, he says, were revealed by ' Yet what he intended to convey by the compilation of the
'
According to Durga it refers to the growth of the branches But it more probably refers to the constitution of the arrangement of the hymns of the Rgveda into ten books. Yaska several times refers to the ten books of the Rgveda with the term r daatay isu and he expressly states that it was the hymns and not the Samhita This definition of Samhita, moretext that was revealed to the primeval seers. Thus it is likely that over, indicates that he regarded it as a later production.
not clear.
;
'
by compilation of the Veda Yaska means the constitution of the Samhita text. The use of the singular number here is significant. It would be equally interesting to ascertain what Yaska meant by the
'
He could not possibly mean the six traditional Vedangas for Vedangas. the simple reason that some of the Vedangas, like Panini's Astadhyaifi, are much later than Yaska and therefore could not have been known to him. Secondly, though Yaska's Nirukta itself is a Vedahga now, he himself could
have been so presumptuous as to regard his own commentary as a Nor did he regard the Nighantu as a Vedahga, for he refers to it as 'the list', and its separate mention in the sentence; 'later generations compiled the Nighantu, the Veda, and the Vedahga ', suffices to show that to Yaska the Nighantu meant something different from the Vedangas. Yaska quotes from many Brahmanas, and he was obviously familiar with most of
not
Vedahga.
.
. .
number of Brahmana quotations in the Nirukta indicates that Brahmanas were popular treatises, not only for the performance of sacrifices, but as handbooks of the common stock of wisdom. From
them.
The
large
their auxiliary character in the study of the Veda, it might be argued that in Yaska's time the Brahmanas were included in the Vedahgas. This argument
acquires
some plausibility from the fact that in the above sentence Yaska says about the compilation of the Brahmanas, thus implying that they are nothing Vedahgas. This inference is, however, invalidated by Yaska's practice of
Nor regularly mentioning these works by their proper name, i. e. Brahmana. does he anywhere give any hint whatsoever that their study is essential for the
proper understanding of the Vedas. But on the other hand he does say that without etymology it is not possible to understand the meaning of the Veda. Etymology, therefore, is an auxiliary science for the study of the Veda. In
Yaska's time there was an established school of etymologists, whose opinions he quotes on more than twenty occasions. The standard treatise of this school
would therefore constitute one of the Vedahgas. Yaska further says that etymology is the complement of grammar. In his view grammar is therefore equally important for understanding the Vedas. Besides individual grammarians,
222
Yaska on
[20.
10
Their
standard work would thus be another Vedanga. moreover quotes the opinions of the two schools of
Yaska
younger. Their most authoritative work or works would form another Vedahga. Two other schools, those well versed in legendary lore and in Vedic metres, are
Their standard works would form additional Vedangas. These also quoted. would give rise to the later Vedangas and subsequently, after the time of Panini, become stereotyped in the most authoritative surviving work of each school. Astronomy would, as less essential, have been added later, and the
number
of Vedangas finally accepted as six. 2O. 12.] This gives a general description of the contents and the main The first part deals with the synonyms both of divisions of the Nighantu. nouns and verbs the second with homonyms ; the third with deities, whether
;
Then comes the explanation of the primarily or incidentally mentioned. primary and incidental mention and the definition of the daivata.
CHAPTER
II
1.] The MSS. of the longer recension and the commentator read gunena, while those of the shorter one vikarena. Both are consistent in their reading, for they
have their respective reading in N. 1. 14, the greater part of the first sentence in which and also its counterpart in section 12 is identical with the passage under discussion. The authority of the commentator no doubt throws greater weight on the side of gunena, which, on that ground, was adopted by Samasrami, who, finding that four of his MSS. read vikarena,', remarks in the 1 foot-note, param vrtti-viruddhah, and ignores it without any further comment, Roth does not seem as if that fact alone were sufficient for its condemnation. to have any knowledge of the variant vikarena, for he does not mention it in his list of Abwetehende Lesungen der Mrzeren Recension? The variant vikarena, however, gives a better meaning. If we adopt the reading gunena, the transla-
would be the following With regard to those words, the accent and grammatical formation of which are regular, and which are accompanied by an explanatory radical element, (we say that) they should be explained
tion of the sentence
'
To a
word is accompanied by its radical element. Yaska, in this would be placed on the horns of a dilemma: either he must give up
the fundamental doctrine of his school, or recognize the absurdity of his sentence. The meaning is considerably improved by adopting the reading
1
ii,
p. 147.
pp. 105-12.
2.
TO]
;
223
*
viMrena
the following
With
regard to those words, the accent and grammatical formation of which are regular, and which arc accompanied by an explanatory radical modification, (we say that) they should be explained in the ordinary manner.' Y&ska in this case is
saved from the above dilemma. Further, in the immediately following sentence
vikara actually makes its appearance and is coupled with pradctika also. In opinion rikarena is therefore the original reading. 2.] The meaning of Yaska, when he says that some Vedic nouns are derived
my
from the roots of the classical Sanskrit and vice versa, is not quite clear. At first sight he would here seem to regard the Vedic and the classical Sanskrit as two distinct languages with two different sets of roots, which in some cases have mutually influenced each other. But from his remarks in the first chapter it is evident that he is conscious of the close relationship between the Vedic and the classical languages. To Kautsa's criticism that the Vedic hymns are meaningthat they are significant because their words are identical less, Yaska replies with those of the spoken language. He notices 2 the uses of prepositions and He seems to realize as well that the particles common to the two languages. one is historically the outgrowth of the other when he points out that the meaning of a particular word in the classical Sanskrit is only an extension from In fact, as expounder of the Nighantu and the that of the Vedic language. commentator of about 600 Vedic stanzas, he could not have failed to observe the close affinity of the Vedic and classical Sanskrit. Considering these facts, the distinction made by Yaska between the roots of the Vedic and the classical
'
Sanskrit would seem inexplicable. With a view to reconcile these apparently contradictory views, I propose to interpret the passage as follows : the statement
that Vedic nouns are derived from classical roots
means that the roots from which those particular words are derived do not occur in verbal forms in the Veda, but survive in the classical language only. Agni is called damunas in the Vedic hymns. Yaska would no doubt have derived the word damunas from the He would say that although the root dam is still root dam to become tame used in the sense of becoming tame in classical Sanskrit, it does not occur in this sense in the Vedic language. Similarly, when he says that classical words like usnam, ghrtam, &c., are derived from Vedic roots, all that he means is that ' the roots us and ghr are used in their respective meanings to burn and to drip in the Vedic language only, and that they have lost these meanings in the
'
'.
'
'
classical language.
2. 10.] Yaska here notices the dialectical difference of the spoken Sanskrit, or what otherwise may be called provincialisms. He divides people into those who employ primary forms and those who employ secondary forms. According to this distinction the Eambojas and the Easterners use primary and the Aryas and the Northerners derivative secondary forms. Yaska differentiates the Aryas from the Easterners and the Northerners. This shows that the Easterners
1
See
I.
14.
See
1.
3-4.
224
[2.
10
and the Northerners were not Aryas at least, were not regarded as such by Yaska although they must have been brought under the influence of the Aryas to such an extent as even to adopt their language. The same distinction in almost identical words is made by Patanjali in the Mahabhasya. 1 Roth's 2 denial
of the correctness of Yaska's statement that the Aryas use &ava in the sense
of motion is groundless, because Yaska is corroborated by a grammarian of such eminence as Patanjali. Moreover, Roth seems to forget that Yaska's statement is
made with regard to the spoken language only as distinguished from the written. At the same time Roth's suggestion that the whole passage U^fd'Sfa .....
:
1J^ ff?f
is
although the etymological explanation of the words kambojas and kambala looks suspicious in itself, besides being very clumsily thrust between ^flfd^f<1<*4l
&c.,
which are in
fact the
Moreover, the passage in the Mdhabhasya does not contain these etymological explanations. It is thus very likely that they were added
2. 18.]
to hold '. In order not pure invention on his part, Yaska gives an The example illustrating the use of the root dad in the sense of holding commentator remarks that dad is used in this sense even in Yedic Sanskrit also,
root dad,
'
to
'.
and
cites
that Akrura
W ^n
of Vrsnyandhaka
in support of his statement. He further adds and held a jewel called syamantaka.
This story (of the syamantaka jewel and King AkrQra) is related in the 3 Bhagavata and Brahma puranas, the Mahabharata, and Hemacandra.
2. 21.]
for the
word
kaksa.
Durga
interprets
probably in order to match the Durga's interpretations can be deduced from the etymological explanation. etymologies of kaksa it is possible that Yaska himself intended to express the If so, it would be an illustration of his different meanings of the word. principle that the derivations should be different when meanings are different.
three different ways,
:
Kaksa means (1) the region of the girth, hence kaksya means girth, i. e. the belt carried round the region of the girth (2) cords used in churning milk. In this sense it is derived from the root gah, 'to churn', with the suffix A. Durga remarks:
;
Sl tu^lR^ ff ^%*T fq<nWqffi Armpit, as the mosi concealed part of the human body, and not In this sense it is derived from the root khya, therefore to be made known. 'to make known', in two ways: (a) from the reduplicated form of the root
I
(3)
Patanjali, Mahabhatya
1. 1. 1, 3
p. 9.
ii.
'
Both, Nintkta
JfrUuferuttp*, p. 17.
164, foot-note.
3. 13]
225
i. e. kakhyah>kaksah, the reduplication being useless (b) from the root khya with Mm, i.e. kirn, khyah>kaksah. The meaning would be: What is there to be made known in the armpit ? Nothing. Being hidden, it should
khya,
not
be
exposed.
Durga's
comment
is:
(4)
TJ
body, either (a) on account of the motion of the arms, or (6) in order to allay the itching sensation caused by perspiration. In this sense, it is derived
the
human
'
to
rub '.
Durga remarks
f*t|h|5T
is futile.
It is
impossible
from gah or khya. The nearest approach to a phonetically accurate etymology is the derivation of kaksa from the root kas. It is, however, doubtful whether all the etymologies given above are genuine. As shown
1
elsewhere,
many
are interpolated.
2. 24.] Durga explains d< Kiel by in the text to justify Durga's explanation of 7W(.
I
^pffaw
*n*TWlc{.
it
There
is
nothing
Further,
V^C**!*)
is
|,
on account of
The words nwi+n*n<^ come immediately after Yaska's meaning seems to be the following: The word kaksa is derived from the root kas (to rub). From this similarity (of being rubbed) the
also called kaksa (armpit).'
^M^RT.
human armpit
3.
13.]
(einfache)
is
so called
(i. e.
kaksa).
Roth 2 translates the passage as follows: 'But even simple words one should explain neither to a non-grammarian, nor to a
any one
else (sonst einem)
stranger, nor to
science.'
who
is unfit (untauglich)
for this
The
literal
would be
He
should not
to
explain simple words (ekapadani), not to a non-grammarian, nor to a stranger, or one who does not know (anything about) this (science).' Yaska goes on to
'
say
who
is
Yaska
(the ekapaddni) to one whom he knows, or to one of understanding, or to a wise and pious man.' By ekapaddni capable evidently means primary (nominal) derivatives, the explanation of which
(samasas), while in this passage
he contrasts with that of secondary derivatives (taddhitas) and he states to what kind of people (secondary derivatives and compounds, as well as) even simple words (i.e. primary derivatives), should not be explained. Durga has the following comment :
in Nirukta 2. 2
compounds
f*nsr
Cf.
Zend
O.H.G. hahsa.
P
See Erltiutemngen,
p. 18,
note on
ii.
3. 10.
226
[3.
13
examining the word WfT in its isolated state, it cannot be said whether it is He also quotes derived from the root han, 'to kill', or M, 'to abandon*. a stanza from the Rgveda and shows that the character of ma, whether it is a pronoun or a particle, can be ascertained by context only. The argument is that in order to give the etymological explanation of a word, one should know its meaning, which can be fully realized with the help of the context only, hence the warning against explaining isolated words. 1 thinks that the verses quoted in the section are interpolated. 4.] Both The acceiit, however, is not marked It is remarkable that they are accented. with strict grammatical accuracy. Roth 1 thinks that this is an example of unskilful admixture of the grammatical and the musical accentuation. The verses are quoted from the Samhitopanisad.- With the exception of the third verse, they are identical in subject-matter with Manu ii. 114, 115, 144 Yasistha Visnu xxix. 9, 10, xxx. 47 Apastamba i. 1, 14. The fourth section ii, 8, 9, 10 has no connexion whatsoever with the preceding or the following section and interrupts the otherwise logically harmonious order of the text. 5.] From here begins the explanation of the words of the Nighatitu in the order in which they occur in that list. All the synonyms enumerated in the
; ; ;
three chapters of the Nigliantu are disposed of in the remaining part of the Ke third chapters. Every synonym is not explained. Only a few are selected for this purpose, others are passed over. Yaska contents himself
first
second an*1
with indicating the general method of explanation. The commentator characterizes the work of Yaska on the three sections of synonyms as follows
:
this
What, then, is the characteristic of We reply that this commentary on the three sections of commentary synonyms is that which explains a state, synonym, analysis, number,
I
'?
Examples are
as
doubtful derivations and quotations, as well as their different interpretations. the word gauh is a synonym of earth; as follows: (1) State the declaration of an obscure by a well-known substantive, (2) Synonym
(3)
Analysis
means the
there are
is
it
sun because
moves
Number
ni, or
r.
(6)
'He who made it', &c. (7) a man of large progeny comes
6. 7.]
Different interpretations
According
In order to
illustrate
this
he quotes RV. vi. 56. 3. The word gauh occurs in the locative singular in the stanza, which, according to Yaska, means in the But Durga explains Tf% by *W*nffer *j^n*tiiq$nf<<fi. Roth transsun
'
'.
See Erlautmmgen,
p. 18.
8. i]
227
In his
TTO by through the course of clouds (durch den explanation Durga remarks "sniW^fn efc^fH W?i<ni[i:
lates
. :
Wolkemug).
and nights according to Aupamanyava. He wheel-shaped brilliant disk that is constantly revolving ; (2) as the cycle of time with its divisions and subdivisions into year, seasons, month, fortnight, day, night, hour, minute, second, and the twinkling of the eye.
are the days
6. 11.] Roth thinks that in the sentence 'Bfafa fl^tifl refers to the moon. His argument is that if the sun is called gauh, the moon, to which a ray of the sun brings light, can also be so called. And he attributes the same meaning to the word goh in the stanza RV. i. 84. 15 quoted by Yaska. This explanation is misleading and does not suit the context. The word in the sentence does not refer to the moon, but to that particular ray of the sun which illumines the moon. This is a case of extension of meaning. The sun is called gauh, then each of its rays is called gauh. This meaning becomes clear from the sentence which follows the one under discussion, wherein Yaska says ^ff jfi| ^*iq\ 1T*f ^^ri, 'all the rays are called gavah also.' This shows that *J in the previous sentence refers to one ray and not to the moon. Durga interprets the passage rightly. He remarks ^ftif 7. 1.] Durga explains TT^t by vw*l* in accordance with the meaning given to it by Yaska. Roth translates it by cattle (Einder). As to Durga's explanation
:
The
of the dual
8.
1.]
ii.
7,
Erlauterungen,
p. 19.
The
RV.
i.
164. 32 is
quoted
to explain the
meaning of
Nirrtih.
According to the interpretation of the ascetics, nlrrtih means distress. The stanza in that case would mean The man. who causes impregnation (T$ R^rf?f),
:
moment of passion or with a desire to get a son. When he comes to know of it, he still does not realize his responsibility, for the foetus is hidden from him. But the child nourished
does not
know
in the mother's womb is born in course of time. Thus multiplying, the poor man, unable to make adequate provision for the bringing up of his children, comes to grief. Durga's words are: 3ff3J<3![ ^FU^TT ^i[^<2?t <3[fTs[*
Another
that the
different inter-
man who
causes
impregnation becomes himself involved in transmigration, and being born again and again, comes to grief. This is an admonition to lead a celibate life.
earth.
According to the interpretation of the etymologists, the word nirrtih means The meaning of the stanza then would be The cloud which discharges the rain-water does not know anything about it, as to where it comes from.
:
from the atmospheric cloud which sees it falling, because in the atmosphere it exists in the form of vapours, while the rain-water, swelling in the atmosphere and increasing in various ways, falls to the ground. Roth tkinks it refers to lightning which quickly disappears in the clouds and
It is hidden
P2
228
[8. i
leaves an abundant progeny in the form of showers of rain (Regengiisse) See Erliiuterungen, p. 20, note on ii. 8. 1. fall on the earth.
which
8. 11.] The legend of Sakapuni, together with the whole of the ninth section, has no bearing on the subject-matter of the chapter and is altogether out of See Koth, loc. cit. place. It certainly produces the impression of an interpolation.
9. 2.]
The second
by Durga
as
form of lightning,
sun,
it
As atmospheric
Thus the
fit
characteristic.
This
explanation
seems
to
in
with
Yaska's sentence
13. 4.]
to the
to its context.
According
word ^uf^(Zn
1?T<^ in the sentence should refer to the but this does not suit the meaning of the passage, for in the
neither applied rarely to the sun, nor precluded from being the receptacle of offerings. Durga explains the passage satisfactorily by construing
Rgveda
TpTr^
with the last derivation in the preceding sentence the meaning then would be that the epithet 'aufc^fta is rarely used in the Rgveda with reference to the sun and has only one hymn addressed to him, while oblations are not offered to him under this appellation. Durga also refers to disagreement among the commentators with regard to the interpretation of this sentence. See Roth, Erlauterungen, p. 21, note on ii. 13. 19. 5.J Dawn is explained by Yaska as the time subsequent to night and antecedent to sunrise. So figuratively it may be said that the night gives birth to the dawn, and the dawn to the sun. The passage H^ru ^fffaff M4Hic|
; :
^u
The sequence of the genesis of the dawn and the sun does not proceed in any order. The words underlined disturb the regular succession of the birth of the dawn and the sun. The text The meaning will be relevant if in this particular place seems to be corrupted.
is
not
clear.
the word
^TT .....
The
to the sun,
the
dawn
to the
:
Durga's comment
is
the following
(1) The 4.] The sun is called the calf of the dawn from two analogies always goes with the mother. The sun and dawn also appear simultaneously. On account of this companionship the sun is described as the calf. (2) The calf enjoys the privilege of taking milk from the udder of the mother cow ; the sun also drinks the dew which falls at early dawn and is looked upon as the calf sucking the milk. See Roth, op. cit., p. 22. 21. Roth thinks that Yaska has wrongly introduced the sun in his explanation
20.
calf
RV.
vi. 9. 1.
and
justifiable.
At The
first
4.
4]
*
229
fire has overcome darkness with its Yaska's explanation of the same is the following Being born, i. e. being kindled, the Vaisvanara fire has dispelled darkness with its light like the sun who is the king of all luminaries/ The dispelling of darkness by Agni could aptly be compared with that of the sun alone, hence Yaska's
following
'
explanation
'
is far from being unduly far-fetched. See Roth's note on fott<sii, op. cit. It 24.]
'
may
meaning digger of a lotus stalk is more appropriate for the force of comparison. Durga also explains the stanza by interpreting sarasvati as atmospheric speech, and by paraphrasing 'peaks of mountains' by 'tops of clouds', 'waves' by thunders sweeping what is far and near by sweeping heaven and earth '. The stanza is translated by Professor Macdonell in J.R.A.S. See 28.]
' * '
'
',
vol.
The horse hastens forth in spite of being Durga has the following comment bound in several places. Anything else bound in a single place would not have
been able to move,
much
See Roth,
CHAPTER
III
4. 4.] Durga's argument for looking upon the daughter as equal to the son is sonless man can have no grandson ; that the daughter's son is a grandson. hence if a man had a grandson, he has a son ipso facto. Consequently the
This argument
is
For
it
will be applicable in case a man has both a son and a daughter, will give to the daughter a status equal to that of the son, and will entitle her to all the rights
and privileges of a son. Historically this is not true of the Aryan family. The daughter never enjoyed equality with a son as far as succession and inheritance were concerned, for on marriage she passed out of the patria potestas of the
paterfamilias.
Durga's second argument for the equality of a son and a daughter is that the performed on the birth of a son are identical with those performed on the birth of a daughter ; the sacred texts used in the celebration of
sacrificial rites
the garbhadliana ceremony are the same ; and finally the physical and physiological processes involved in procreation are without any distinction whatIt will be superfluous to add that soever in begetting a male or a female child. Durga's comment gives the argument employed in the text in an amplified
1
14. 9. 4. 8.
230
>
[4.
2
state. Metrical passages from the SatapatJia Brdhmana and Manu are cited in 1 support of the view stated above, while the Maitrayanl Samhita is quoted to corroborate the ideas of the opposite school. Both pros and cons are thus
This led to munities, noticeably the Rajputs, who exposed female children. to which the British Government has put a stop only in modern infanticide,
times.
"^'T^T^ and ending with an interpolation for the following reasons (1) the explanation frfij^f Tj^rret of the two hemistichs of the stanza (RV. iii. 31. 1) quoted in the fourth section is separated in a forced manner, (2) the length of the intervening passage ; (4) the designation of the metrical passage (3) the looseness of its connexion &c. as a stanza of the Rgveda (rk) a term which Yaska never uses and which is evidently a mistake in the present case, as the verses do not belong
is
:
to the Rgveda, nor possibly could belong to any other of its recensions, on account of their form and contents (5) finally, the deviation from the purpose of the chapter is remarkable. Roth, however, is unable to say whether the whole
:
The only justification or a part of the intervening passage is an interpolation. which he finds for this irrelevancy is that scholars were particularly busy with the controversy concerning the laws of inheritance.
All external evidence i. e. of the MSS. of both recensions and of Durga, who has preserved a critical text of the Nirukta in his commentary is against Roth's
As to the internal evidence, the argument of violent separation of conclusion. the explanation of the two hemistichs and of the looseness of connexion is
exaggerated, for the passage up" to f <|f^n^ ^[&% is an amplified exposition of As to Roth's fourth argument, the very the second pada of the first hemistich.
word fk is not used to denote a stanza of the Rgveda in the Roth himself says shows that it did not then express the meaning attributed to it by Roth. On the contrary, the word nigama is always employed by Yaska to indicate a Vedic passage. The author using a different word for a metrical Brahmana passage shows that he was fully conscious of the difference between the Vedic and non-Vedic passages. Hence it is not a mistake. As to the deviation from the subject proper of the chapter, it may be said that ancient authors had nothing which could correspond to the modern system of foot-notes they were obliged therefore to put any discussion arising out of cognate or
fact that the
Nirukta
as
allied subjects
itself.
No
is
4. 6.
4. 7. 9.
See
op.
tit.,
iii. 4,
p. 24.
5]
231
far.
4. 16.] The followers of a third school, representing a compromise between the two other schools which champion the rights of the daughter and the son respectively, hold that it is the brotherless daughter who has a right to inherit
the patrimony. Durga states the case for a brotherless daughter as follows : brotherless girl alone inherits the patrimony and not one who has a brother. The male agnates, who have the right to offer the funeral cake to the
The
alive, preclude a woman from inheritance, because she congrowth not of her father's but of a different family, i. e. of her But husband, hence she has no right to claim a share in her fathers property. a brotherless daughter is different. In that case there is no one to perform the funeral rites for the deceased, and because the daughter's son discharges these
deceased,
and are
tributes to the
daughter,
duties through the relationship of his mother, his mother, i. e. the brotherless is entitled to inherit the property of her late father. stanza is
quoted from
AV.
(i.
17. 1).
The MSS.
edition of the- Nirukta cite the second hemistich only. The MSS. of the longer recension and Durga according to the Bombay edition of the Nirukta give the
stanza in
full.
From
the fact that in the text of the Nirukta the second hemi-
stich is alone explained, one may conclude that originally the quotation was limited to the second half of the AV. stanza only. Durga remarks that the
stanza
is
excessive menstruation.
used in the preparation of medicines for a woman suffering from The charm signifies Let all the blood-vessels come to
:
a standstill, like brotherless daughters See Roth, op. cit., pp. 25-6.
5.
]
who
Roth seems
stanza
RV.
maiden
to have misunderstood the significance of the first pada of the 124. 7, quoted in the fifth section. He thinks that a brotherless becomes homeless after the death of her father. Being homeless and
i.
destitute she approaches men boldly. This is not what is meant. The meaning is that a daughter, although given away in marriage and therefore usually lost to the parental family, comes back to discharge the duties of a son because she is brotherless. Both dawn and the brotherless daughter are conceived as going
away from their natal home, and the point of comparison lies in their return the one comes back next morning in accordance with the law of nature, the other by the law of society. The simile is rather crude.
;
Roth seems
to
used four times, and Yaska also says that there are as follows: (1) dawn comes back to men like are four similes. They who a daughter who has no brother (2) she goes to obtain wealth like one
;
mounts the platform in the gambling-hall (3) like a well-dressed wife her husband and (4) like a smiling maiden, she discloses her beauty.
; ;
desiring
*rfr^j
is
woman who
explained in the Nirukta and by Durga as meaning a southern goes to the gambling hall to obtain wealth. *rf: is interpreted
232
as
[5
e.
WF*IW,
the seat or
is
is
-4
^JERJTC', which
explained
by
Durga
as follows
^'ft^
to
ff THf
^l 1*1^*1
'
Mfd
If a sonless woman goes there,, she obtains At one place, he says The gamblers give her wealth. This is the custom of the southern wealth. At another place, he says: 'The woman who has lost her son and people.' husband mounts it, i. e. takes her seat on it in the midst of the gamblers. Then
she obtains wealth from the relatives of her husband, i. e. her share of the property, settled upon her by her husband.' Whether the wealth was given by the gamblers or by the relatives of the deceased husband is not made clear the
;
In this connexion it precise nature of the custom remains therefore doubtful. be mentioned that among the orthodox Hindus of Northern India, tliere may
custom called jholibharana, i. e. filling the lap according to which the members of a woman's paternal family fill her lap with money on her becoming a widow. This attempt to explain a passage of the Rgveda with regard to the customs of Southern India indicates that the expounder himself belonged to the south. It will be going too far to read the peculiar customs of the south in the Rgveda. This confused and altogether far-fetched explanation of the stanza, together with a number of irrelevant derivations which follow the explanation, and the use of the epithet nigama with regard to a passage which
still
prevails a
'
',
is
apparently a
Brahmana
quotation,
make
'
doubtful.
the should be interpreted to mean, one who fights in a chariot 'Like a chariot-fighter, the dawn conies to simile then would be natural. obtain wealth/
J|<f|f^c([
;
Roth paraphrases ^m,<$i von dem dberen unbehauenen Theft, i. e. unhewn It is more likely that the lower part is meant, which, according to upper Durga, should be covered with earth and grass. The meaning seems to be that the lowenpart of the sacrificial post should be buried in the ground and not exposed
5. 10.]
part.
to sight.
Durga says that the unhewn part of a sacrificial post is called upara. I think the part meant is lower and not upper, for the upper part remaining above the surface of the earth will still be exposed even if it be smeared over
with mud and grass. Further, the part to be buried under ground is likely to be left unhewn. 5. 19.] This is the explanation of the second hemistich of RV. iii. 31. 1, According to Durga the daughter here means quoted in the fourth section.
the brotnerless daughter. He remarks This is the second half of the stanza left over; This is explained to support the theory of the brotherless daughter '. The first hemistich should be similarly interpreted. The sonless man has the
:
'
8.
9]
233
appointment
is
performed.
those daughters
who have
brothers.
deprived of their sons and marriage itself will be useless and a burden. Or every male child will have a double pedigree. Moreover, every wife being the daughter of somebody may be called upon by her father to remain in her
This will throw society in confusion. Therefore the son of paternal home. that daughter only who is duly appointed in accordance with law belongs to her
father,
but not the son of a 'laughter who has a brother. According to Durga the texts which advocate equality between a son and
^7f:%^l is explained as ^TTCF: 4)ftli
^fi^R, ^f*
*rl*n,
i.
fa^ffl
rf
WnRTrrnC*l>
'
i-
e.
husband.
selects, or
Durga explains
e.
Um^fa
free
he arranges, or
',
6.]
The meaning
it
of the
word
*rfj[
is
obscure.
explains
*f^
Moreover,
he seems
compound standing
man and
:
woman.
Durga makes the following remarks on the stanza RV. x. 53. 4 The rsiship is that of Sautika Agni, and this is his dialogue with the Viwdevas.
8.]
1
Roth's criticism of
it is,
it is
is
found in the
as a vocative, which is not only against Yaska's explanaimpossible on account of the accent. The translation of the stanza according to Durga would be as follows I know that most excellent
tion,
'
strength of speech with which we shall overcome the evil spirits. O gods, partakers of food and accomplishers of sacrifice, and ye five-tribes, favour my
sacrifice.'
8. 9.]
Two
explanations
*
are
given
'
of
'the five-tribes',
in the Ninikta.
According to one view, the five-tribes are the gandharvas, manes, gods, evil according to Aupamanyava, they are the four castes and spirits, and demons the Nisadas. The former is highly improbable, because the five-tribes are called upon to participate in the sacrifice and an invitation to demons and to evil spirits to share the sacrifice i? inconceivable on the part of any sacrificer.
;
The evidence
is
The
first
hemistich
mentions the overthrow of the evil spirits in clear and unmistakable terms. Further, on account of the eternal hostility between the gods, the guardians and promoters of the sacrifice, on one hand, and the evil spirits and demons, the disturbers and destroyers of the sacrifice, on the other, it does not seem possible that both gods and demons could be thus asked to enjoy the sacrifice. A gathering of this kind coulc} never be harmonious. The latter explanation
1
See Roth,
op. tit.,
pp. 27-8.
234
is
[8.9
undoubtedly the better one. Yaska quotes KV. viii. 63. 7 to show that the of the stanza under discussion are meant to be human, and thus supports this view by implication. Durga, of course, agrees with Yaska. This means that the four castes and the Nisadas shared the sacrifice in common. This would imply some sort of inter-dining among the various castes, and would show that the water-tight compartments into which the various castes
five-tribes
are divided, and separated by rigid barriers of mutual exclusiveness, did not ' exist in Yaska's time. Further, the epithet holy (yajhiyasah) is applied to
'
'five-tribes'. If we accept Aupamanyava's view, all the four tribes and the Nisadas would be holy. This would mean, even if the Nisadas, who according to the etymologists are sinful beings, are excluded, that the lower castes were
not despised by the upper ones, especially the Brahmanas, which would again imply greater equality for the former and less tyranny on the part of the latter.
This shows that, unlike the moderns, the ancient Brahmanas could not have
regarded themselves as polluted by the mere sight or the touch of the lower castes, otherwise the latter would neither have been invited to partake of the
nor called holy i. e. the problem of the pariah and the untouchables ' had not then arisen, or rather the pariah and the untouchables themselves did not exist.
sacrifice,
;
'
'
'
1O.
9.]
The
etymological explanation -SlfeJU^Idtft qiWJ-flqdlfa Tf I is not As shown in the introduction, the passage
therefore is an interpolation. The spurious character of the passage is indicated by the internal evidence also Yaska has already explained the word ambu-da
(cloud) as the giver (from the
to give) of water (ambu). The passage in Moreover, it does not explain the etymology question is, therefore, superfluous. of the word ambu-da. Besides, here the derivation of ambu-da is of secondary
;
Vda
For this it is the word arbu-da that Yaska wants to explain. importance purpose he finds it necessary to explain arnam first, and explains ambu-da It is reasonable to expect that in such a case he would not attach incidentally. too much importance to ambu-da. This evidence, together with Durga's omission
of the passage, leads
'
me
12.] According to Durga, the meaning of the stanza i. 163. 21 is as follows : The rays of the sun which fall on a bright object whose darkness is removed, or which are bright when they fall having obtained a share of the immortal
water from the earth, and being accompanied by it, join all creatures in invocation or, having seized the fluids, respectfully go back to the sun. They have the knowledge of their duties. The lord, wise guardian of the entire universe, i.e. the sun, approached me, whose intellect is immature.'
;
With
their
regard to the soul, the meaning is as follows : the senses, well placed in several organs, having obtained a share of the immortal knowledge,
the
1
stimulate
to
external
20. 9 ]
235
objects, or approach the faculty of discrimination, bearing the knowledge of external objects in order to bring about their cognition. The senses themselves have no power of apprehension. They are but the unconsciouso instruments of
who
is
guardian of
'
all senses,
i.
the doer, and whose nature is knowledge. The e. the soul, the wise one, has entered me, the
immature one.
Devarah is so called because he is the second husband.' This refers custom called niyoga. It prevailed among the Jews 1 and was also an 2 Indo-European practice. It is also found among the Purans, a Borneo jungle
15.
4.]
to the
among
among
sie
the Aleuts,
fa*pff
WT
as noch
elie
gleichsam ans
Leben greift, i.e. 'before it, so to say, attacks life'. Durga explains the same words as ^TOT <fli*H3*si *JTT 1JT t!iii<^t3n3q ^f\qV fi|fa[ The passage is
II
quoted in order to illustrate the use of yatlia as a particle of comparison. 20. 9.] Roth says that, according to Durga, the inaccurate diction of Yaska has given rise to the divergent reading ^MlH^lfl^U^ffa^ (op. tit.,ui. 20. 7,
I
Roth probably has misunderstood Durga. At any rate, Durga does not say anything about the inaccurate manner of expression of Yaska It is also not clear to me in what Ysska's inaccuracy consists. Moreover, Roth's quotation from Durga's commentary is defective Durga's sentence runs thus
pp. 34-5),
'
'.
^MlH*|fa$Vfa^ cTOTfa <Ti<*n*C .... *Ri: TOct qrefTT TFJtffiT ^7f *ref?T The words underlined are mutilated and *iqfa is omitted in Roth's quotation. Durga only wants to say that some MSS. of the Nirukta have the variant ^Mltf<3. And in his paraphrase of the two Vedic quotations, RV. v. 75. 7 and
I
I I
yii.
104. 21, he explains both f?n[: and ^Jrf: not by the meaning attributed to J4lH<3 but by that of the variant. His remark is as follows
:
St.
Matthew
by
Grote,
vol.
ii.
ii.
6,
p.
520,
and note
at the
end of
xxii. 24.
3
9, cited
236
[2. IT
CHAPTER IV
Durga, after the usual benedictory stanza, quotes two verses without indicating their source, to the effect that a seer, after greatly expanding knowledge, should expound it briefly, for in the world an adherence to prolixity and conciseness is
desired of learned
this
men
He
takes
dictum as a test of sound scholarship and applies it to the commentary of Yaska. He shows that it is followed by Yaska, who is concise and also prolix
as the occasion demands. According to him, brevity is the characteristic of the jsecond and the third chapters of the Nirukta, commenting on the synonyms which should be and are explained briefly, i.e. by giving the necessary information about a particular word, its synonyms, their number, quotations to obviate
ambiguity of meaning, and explanation of the same. All this exposition is brief. He then notices omissions on the part of Yaska in the explanation of synonyms
In this part of his commentary of the Nirukta he remarks, one single meaning indicates many words and many words denote one single He adds that the different shades of the meanings of these words meaning.' are not explained. In order to make his meaning clear he gives the following
in the Nlrukta.
'
'
',
to
example 102 words beginning with ^f^ and ending with ^'STO^t are explained have the general meaning of motion. But a particular word expresses a particular kind of motion only to the exclusion of others e. g. the verb Icasati denotes hopping only and not flying ^Tld^ is used in the sense of rolling only
:
^fld^ expresses trickling and is used in connexion with liquids only. Thus the specific forms of the general meaning should be investigated. Further, th*e usage of different provinces is nut explained.
in connexion with a ball, for instance
'
'
In some places the common words are used to denote technical expressions and vice versa. These arguments of Durga may be supplemented by drawing attention
to the fact that only a few of the synonyms are explained the restjare passed over. With this section of Yaska's commentary Durga contrasts his commentary
on homonyms. He points out that the whole list of the homonyms is explained word by word. Different meanings of one word are fully explained and illustrated with Vedic quotations. The characteristic of Yaska's commentary on
On account of its to the word ftim+i. by Yaska and his contemporaries, and the several theories put forward by Durga, the word seems to have lost its precise meaning at an early period. It is evident that the word means a particular part of the sacrificial animal. Durga's one theory is that the body of an animal can be
interpretations
divided into
(1)
external parts, as shoulders, hips, &c. ; (2) internal parts, as tne He thinks that the two words preceding IVfll4
18]
237
e.
flanks and
hence ftjfn*T would naturally also refer to some external part. This is the argument adduced by him while explaining Yaska's sentence that the word The word dos is derived by Yaska from the ftjTTTR means forearm (dos). root dru (to run), because says Durga, ^ it is with the strength of the forearm that animals run*. Durga's second theory is that the two words preceding
* '
'
',
body would mean a part which comes next to hips, i.e. arms. It is for this reason that he paraphrases *fff%: by iffl and derives fafaff: from the root fa\3 cl. to pervade and explains ftftcft H^f?f as **TR: H vjO^t^l **lf?l
;
therefore
',
Vf^fd,
i.e. it is full
is
I myself derive (qfarH from *Jt with fa and translate it as 'it is open '. loose. The various meanings attributed to R|<n*i are the following : (1) ' forearm ', by Yaska (2) yonih (uterus) explained as equivalent to anus, according to Durga, by
;
its dark colour (tyamari), by Taitlki (4) fat, by Galava. Durga remarks, Thus it is clear that the grammatical form and the meaning of the word ftTfTW are not (precisely)
'
liver
'
on account of
(titi-mamsa),
known
'.
'
The divinity and the greatness 11.] Durga explains RV. i. 115. 4 as follows of the sun is that, ignoring all workers in the midst of their work, he rolls up the net of light which is difficult to be gathered by others, but which the sun He rolls up in an instant, without much trouble and without any other help.
:
has yoked the bay steeds i. e. rays which draw up fluids from the stable, i. e. the earth. The earth is the sadhastham, for it is hence that rays extract fluids.' The meaning is that when the rays are withdrawn from the earth, night spreads her garment over all.
the word Rfi*fcRT as 'image', and Langlois as According to Yaska, however, it means a 'maiden'. Durga explains it by ^n^WdrRfT, i.e. an image made of the sala tree. In both the &c., has not yet been traced. 17.] The quotation ^f *pTT
translates
V^
:
and the Bombay editions of Durga's commentary the stanza is given But Durga explains the fourth verse only. His remark, that the rest in full. is to be discovered (*p3fU^ Ifa )> indicates that he did not know the other verses To include the first three verses in the above-mentioned editions of the stanza.
Bib. Ind.
of Durga's
commentary is therefore a mistake. Yaska quotes one Vedic passage only to illustrate his meanings of the 18.] two words ^<JMK^1 and ^TT^%. The order in which these two words occur in the Nighantu is reversed in Yaska's quotation. According to Yaska, the word means 'sun, ocean, and the tortoise'. Durga paraphrases the word
^MK^
by ^fcMd^UU^T,
i.
e.
'
',
iv. 3.
6, pp. 38-0.
238
[18
the following
He
says
^R
<pf\R<
Durga notices the difference of the order of the two words in the Nighantu and the Nirukta, and concludes that the Nighantu and the Nirukta are the works of See Roth, op. cit., iv. 18, p. 45. different authors.
moving swiftly ', i. e. derived from the On the latter Durga remarks, 'The root </tuj, or as 'having good offspring'. word tuk is a synonym of offspring. The offspring of Agni is intended to be And Agni himself is called of golden seed, and so on.* Durga golden.
*J<plK
is
The word
explained as
'
paraphrases *JH<flf*K by 3^T%*, i. e. of noble breed ', or the horses who have noble foals, for it is the noble horses only who can breed noble foals, i. e. the fact of breeding noble foals implies praise of the horses, and the
'
possession of such horses implies praise of Agni. 19.] Durga's explanation of fkjia^qiJ does not indicate any reference to There is no evidence to show that Durga or Yaska was even aware phallism.
According to them the phrase denotes profligate persons whose end in life is to gratify their sensual desires. But the phrase is a possessive (Bahuvnhi) compound, and can be translated accurately only as 'they whose god is the phallus'. It may be that the cult of the phallus, inasmuch as it originated from the aborigines, was not known to Yaska or Durga. In ancient times it was a widespread cult, and in one form or another survived in many Roman Catholic countries, like Belgium, France, and Italy, down to the middle of the eighteenth century. Phallic remains are discovered
of its existence.
sole or chief
all
over the world, notably in Ireland. According to some, the maypole and the cross are also phallic survivals a very doubtful conclusion. The worship See Hastings, of Siva as the lingam may remotely be connected with it.
Encyclopaedia of Religion and Ethics, ments, and remains.
'
Phallism
'.
monu-
Heaven is my Durga explains the stanza RV. i. 164. 33 as follows the progenitor, and the great earth is my mother, because the rain father, descends from heaven to earth, helps the various herbs and plants to grow, which nourish the body and endow it with the seed of future generations
'
21.]
life.
The intermediate
the
womb,
earth
i.
e.
The
The
is
placed at
21. 10.] Yaska takes Ipsfr as a compound and explains 7T?f*f and 4|l4*i* This analysis is in agreement with that of the author of the Padapatha. Durgn remarks that Yaska has divided one word having the ablative or genitive ending
25.25]
into
239
diseases
and in order to connect the sense of the and dangers in the Nirukta. Roth
'
'
'
e.
fashioner of
all
^f as 4^uH ^3HT: trraiTH*!?) i. e. one who saves from a great sin. According to the interpretation of the etymologists the meaning of the stanza would be as follows: 'Heaven is unimpaired, the intermediate space is unimpaired. He is the mother, the father, and the son. The Vttvedevas are unimpaired, the five-tribes are unimpaired, and all that is born, or is yet to be born.'
beings
;
is
not clear.
The word
3njfT*^is explained as i<a*t,by Yaska, which is paraphrased by Durga as <^*^ 'bound'. He says: ..... Tf ^l^Vr-g^T *f T^ |lf^* if* Ttfcft TnjT * ff
&cT5:
is
\K<
There
is
a contradiction in Durga's
explanation
the </***(.
a falcon that
its
prey
^RP^
derived from
means
Of.
is
Roth,
who
addicted to self-enjoyment
25. 19,] Yaska does not cite any passage to illustrate *B*IU in the sense of separate ', &c. Durga supplies the quotation RV. vi. 40. 5 for this purpose. He says that some commentators interpret the passage (VS. 8. 20) quoted by
i.
e.
'.
meanings
of
^>n<^
separate
Of.
',
and prosperity
op.
cit.,
Roth,
25'.]
14, p. 50.
25.
fluous.
Roth thinks that the text is corrupt and the word ^oii^ is superdo not agree with Roth, for with a proper punctuation the sentence
It is to
is quite clear.
'
be read thus
^f5TT
^RTT:
The author
Roth,
Goat-teamed,
i.
e.
Cf.
240
[3
CHAPTER V
Durga explains SflRi^ as 'wrapped up in waters, flowing on
well-washed,
i. e.
all
sides, or
'.
a cloud
'.
He
explains
WT%
as
in the atmosphere
and
i^lii*t> as "'of waters'. According to Durga, the sense is as follows: Indra found the cloud in the atmosphere and noticed its strength, so he bored holes into it for the waters to flow down. The waters then proclaimed Indra to be
Gandharva.
are his
3.]
Durga
'.
'
adds,
it is
is
nymphs
Durga explains
Mf!*^
by
^^rf*f3fH!W,
i.
e.
by
According to him, lightning remains invisible during eight months, appearing in the rainy season only, hence the epithet ^facn^sji Cf. Roth, op. cit, 15, p. 55. is used with regard to it.
4.] According to Durga, the groups of atmospheric gods here refer to the Maruts, for the word group has been used in the plural number and it is the Maruts only who have several groups, each consisting of seven members. He
that Rudra
He further says then quotes the Brahmana passage % <*H<IH *i\'dl *W* is called varaka also, and quotes RV. i. 114. 5, in support of his Cf. Roth, op. cit., 5, p. 56. statement.
:
I
RV.
i.
150. 1 is confused.
^fa'q:
to the god
Roth connects ^ffT with ^^*u* and deduces the meaning, strange, stranger, The other meaning, lord ', attributed to ^rft: guest, and a hostile person '. Yaska is equally unsatisfactory as far as the present passage is concerned. by
*
to explain ^rfT
as
competent to
offer oblations
.
obscure.
.
root *J to injure, and paraphrases it by f^f% many streams flow into some wide cave, and notwithstanding the large number of streams the holding capacity of the cave is not affected thereby, so
Durga derives S|<% from the According to him the sense is that
many
*KUJ
well.
7.]
fire,
latter's capacity to
consume them.
W
Cf.
Having seen
i. e.
this
phenomenon, the
3*1,
Roth,
1
names
Muir attributes the sentence, 'the words Sipivi?tq and Vimu are two to Aupamanyava. The first of Visnu This, however, is not correct.
',
26]
241
Aupamanyava. Durga puts the second sentence only in the mouth of Aupamanyava, and his interpretation is supported by internal evidence also. Durga remarks that of the two names of Visnu, the first aione is illustrated, because the
Cf. Roth, op. cit. v. 8, p. 59. 12.] Durga remarks that some think the stanza x. 89. 5 to be chiefly addressed to Indra, and explains the third pada as follows : i. e. Indra pervades everything as Soma does all plants and trees. Following Yaska, Durga suggests
,
two
alternative interpretations he ascribes (1) the pada to Indra, and the third pada to Soma, (2) the
:
first first
energy, who rushes to the attack, the shaker of enemies, the impetuous, the great hero armed with the thunderbolt him all counter-measures do not deceive they perish even before they reach him ; may he and Soma which
;
surpasses all plants and trees favour us ; (2) may Soma which infuses energy, which flows quickly, the shaker of vessels, active, exhilarating, foaming, and
all
;
plants and
trees,
and Indra
;
whom
all
favour us. they perish even before him thinks this to be a joint panegyric to Indra and Soma.
Cf.
v. 12,
This shows that he noticed this Yaska explains cpd<3 by &fl4$|. Whether he deduced any general of Prakrtization in the Rgveda. example principle of Prakrtization, or whether he was even aware of the existence of this
24.]
JZ^ by eid^ did not strike him as unusual. Durga explains the second hemistich of the stanza x. 44. 6 as follows Men, who were unable to obtain thy favour and who could not ascend the
ship of sacrifice, being chiefly addicted to sensual pleasures, committed deeds and consequently obtained bodies appropriate to their deeds in accordance with the law of Karma: He then quotes a passage without indicating its
vile
source
'
^TT
Now
there
is
deeds are
form of existence,
v. 10. 7).
a pig, or of a low-born
man
'
(Chand. Up.
the stanza x. 50. 6 25.] Durga remarks that some commentators explain called the son of strength (suno sahasah) with reference to Agni, i. e. Agni is This explanation, as he is produced by strongly twirling one stick on another. the context, as the hymn according to him, is inaccurate, for it is contrary to He thinks that the epithet, son of strength ', is addressed to Indra. (x. 50) here refers to Indra, who is so called because he is the son of prana. Cf. Roth,
'
op.
tit. 7, p.
70.
x. 101.
7 as follows
'
242
[26
victory,
not good.
battle as if they
Win a good victory with one's dear friend, brothers, sons, &c., a noble car, pour down men into this well of
near at hand.
when
He
explains
^qaJ
as
3JTO:
*T f^f
CHAPTER VI
aSu-Su-ksanih into three parts and says, au- and $u The latter part, ksanih, is derived from the root ksan are synonyms According to him the word therefore means, 'injuring very (to injure). Durga has not rightly understood Yaska and consequently misquickly.' He thinks that the word u occurring in Yaska's construes the sentence. statement does not refer to the second part of the word au-u-ksanih, but to an and which has been used by altogether different word which means space
'
',
. . < . He says that of the three parts au~$u-k*anih, Yaska explains the first (au) and the third (ksanih) but passes over the second (&), adding that 6u is derived from the root Sue, l to
^J-
^SfK^ Hmf*Wi
shine
Durga's explanation of Yaska's division and derivation of au-u-Jc8anih wrong, and it is surprising to note that he could thus misunderstand Yaska's very clear statement. After deriving each individual part of a$u-$u'.
is quite
foanih,
Yaska explains the meaning as -411^ ^J^T ^rtPtfa- It appears that Durga has connected these three words with each part of a&u-Su-ksanih respecIt may be again pointed out that Yaska very tively and hence his mistake. and he nowhere clearly says that the words a&u and u are synonyms of quick derives u from uc. Yaska offers another etymological explanation of a-&u&u-The first part a is the preposition and the second part is formed from ksanih. the desiderative form of the root inc. Grassmann agrees with Yaska's second Cf. op. cit., p. 188. derivation. Roth probably was not aware of the contra'
',
When
He
waters flow
other obstruction.
He gives a second interpretation of the paraphrases <j^fl*i by as follows The rain-water coming down from a pierced cloud is invoked by the people. They shout with joy, Oh how fine '. Words like these
^^R.
same
coming out of people's mouths protect the rain-water. He takes quifl* in the ' sense of waters in the first case, and in the sense of shouts of people ' in the
*
'
8]
243
^^
3*1*1 as from every side '. 3.] Durga explains to him, is, Uproot them from every side so that the
'
'
their best,
may
:
not be able to
trace.'
side they are being uprooted. Durga's last sentence is strikingly modern.
4.] In his paraphrase of the stanza v. 54. 6 Durga explains ^\ra: in two ways: (1) as an epithet of worms, Le. the worms which penetrate a tree and consume its sap (2) aa an epithet of the Maruts, i. e. O wise Maruts, you steal
;
the sap of a tree. Durga's second interpretation the vocative case as the accent indicates, and can only be connected with the Maruts. 6.] According to Durga, a mother is called nana (from Vnam) because she
is
worms
is in
^V*:
stoops in her various acts of kindness, such as giving suck to the baby. is called nana also, because she stoops down while she attends on her father. He remarks that if the word tatas is taken in the sense of * a father
A
',
daughter
'
a mother'; but
if
'
a son
',
then the
would mean
'
a daughter '.
He
he who prepares remedy (bhesaja) for the disease of expiation becomes manifest. He then cites a passage which looks like a Brahmana quotation : Verily is this sacrifice cured where there is a Bralma who knows so much.' He adds that" bhisak means
that brahma is called bhisak because
sacrifice
when
'
a physician also.
6.]
illustration of
the word
of the
ksonasya, and placed within square brackets, is omitted shorter recension. The omission however is not justified.
by the MSS.
The genuineness
of
beyond doubt, for the word ksonasya occurs in the list of enumerated in the fourth section of the Nighantu, and must therehomonyms fore be explained and illustrated, as every word in the above-mentioned list is
the passage
is
so treated according to Yaska's plan. ksonasya would be left unexplained. would make the otherwise complete
commentary
of
Yaska on homonyms
unjustifiable character of the omission is further proved by incomplete. the evidence of Durga, who does not question the authenticity of the passage. He 8.] Yuska's explanation of the stanza viii. 99. 3 is very unsatisfactory.
The
He ignores the particle iva in his suggests two alternative interpretations. and id and na in both his interpretations. Durga has not rightly followed first,
his second interpretation, wherein the meaning of the particle iva is explained. Durga mistakes the explanation of iva for that of id, passed over by Yaska in both cases. Durga justifies Yaska by saying that iva, id, and na are expletives. This is I think the only instance where na has been taken as an expletive.
12
244
[8
Grammar for
None
of
Students, p. 401.
f^IT^W by X^^KlRU!:
as a variant.
by the
and
specified by him as >ff, have the reading ^^q^iRffl, although Durga's reading acquires a certain amount of plausibility as to its correctness on account
and *vii<^ifon are more similar to ^Sl^lfi^n Durga's explanation of the word
cT
W^pTRJ^f'TT
it
is far-fetched.
He
e.
divides
seems to take
as ri$a-dasah,
i.
destroyers
ri$a-
way
of explaining the
word would be
*
devourers of the enemy. Grassmann explains it as destroyers of violent acts Roth's quotation of Durga's comment is inaccurate. He makes the sibilant in dasinah palatal, while it is dental. Cf. Roth, op. tit., vi. 14, p. 80.
adah,
i.
e.
'.
pi.
and explains
it
by
qirnuaii
Evidently he derives
1^
a poor etymology.
The former is the opposite of (x. 82. 4) ^*f*pf is immediately followed by the latter, and both are in the same case, yet according to Yaska the former is the nom. pi. while the latter is the loc. sing. ; the former is an epithet of the
^.
This interpretation is very unsatisfactory and gods, the latter of the region. destroys the contrast intended to be brought about by the use of two opposite
Durga mechanically follows Yaska. The natural way would be to take and to connect them with T^ffa This will ^f$H and JJfl both as loc. sing, is derived from ^ (to move), i. e. trodden, and out the contrast. bring "^^ *p I translate the Vedic passage as as its opposite would mean untrodden follows: 'seated in the region which is trodden and which is not trodden,' &c.
terms.
.
'
'.
see Warterbuch, p. 157. dusky Yaska paraphrases ^UA*Hfa by ii^ifa, i.e. he derives it from the root 15.] But grammatically it is ao. pass, of the root If (to grow old), jan (to be born). and the sense will suit the Vedic quotation better than that expressed by jaw, i. e. Agni has been made old by sacrifices as a father of cows by his many
Grassman
translates
^f^
as
'
not illumined
'
'
',
children.
RV.
Durga
remarks:
used as a noun in
116.
that
it
is
x.
8,
occurs
in the singular and dual numbers, and quotes VS. 21. 60 and RV. iii. 28. 2 to support his statement. Durga goes still farther and says that pacata is used
in the plural also: li<dSh^^i f^q^'i ^pq-q*! qT Hqt?f As if to illustrate his remark, he construes pacata in the above-mentioned stanza
33]
with
liavlmsi
:
245
MauT\*ufl ffYfo. In the hemistich verb precedes object, as ^rf% before f^fffa and <faui before Tj^n ^7f jftwi; The translation should therefore be : accept graciously the cooked viands and the soma '.
*
M^m
19.] Durga gives three explanations of the word udhas (1) The hand-press full of soma-juice, taking it as a noun (2) below, taking it as an adverb. The release the soma-juice in various vessels and cups meaning then would be below the skin used for straining purposes.
: ;
(3)
below or above
the meaning
is
skin 'vhich
is
sacrificial car:
*j<^ts(fa
to be
Yaska's explanation of
tflfejtjft
He
is
intensive
28.] The author of the Egvedapadapatha analyses vayah into va and yah. Yaska rightly objects to this analysis, for the relative pronoun would introduce a dependent clause whose finite verb, according to the rules of accentuation,
not correct.
And because the finite verb has the grave not dependent and therefore Sakalya's analysis Yaska's other objection to the analysis is that the meaning will
is
be incomplete.
Macdonell's
as one word,
of a bird.
Professor
467.
:
%*f
nfa
$eif*i
Famine
is personified.
On account of starvation, the sight of famine-stricken people becomes dim, therefore famine is called one-eyed. On account of insufficient nourishment, people totter on their legs, therefore famine is spoken of as having a crooked gait.
Famishing people scream, and so famine is called screaming. It is called barren because there are no crops, or because people are no longer liberal in
their gifts.
33.] The entire section, including the stanza together with the commentary, seems to be spurious. Yaska never cites more than one Vedic quotation to The commentary on this stanza bears illustrate the same meaning of a word. the stamp of a -different commentator. As the style has affinities with comments of the parisistas, it is likely that it has been added by the author
The explanation of rdupe and rduvrdha is not satisfactory. has also noticed this doubtful explanation and remarks: Durga
of
these.
Cf.
Roth,
Q3-
APPENDIX
AN ALPHABETICAL
IN
Akrara and the Jewel Agastya and Indra
. '
. .
LIST OF STORIES
RELATED
.-..*/ 2.
1
THE N1RUKTA
.
.
i/l.
3.
6-6
17 17 21 21
Angiras' birth
Atri's birth
.
3.
.
.12.10
5. 5.
.12.10
Indra and Agastya Indra and the Seers (means of livelihood in a famine) Urvasi and Mitravaruna (birth of Vasistha) Usas, Aditya, and Asvins Trita cast into a well Devfipi and 6antanu Panis and Sarama
..*/!
.
6-6
5
13 21
6.
5.
... ....
5.
.
.
4.
.
Brahmana
anil
Vidya
.
.
Bharadvaja's birth
...
. .
.
Lopamudra's love Vasistha and the frogs Vasistha and his fetters Vidya and Brahmana Visvakarman and the Universal Visvamitra and the rivers
. .
.... ......
Sacrifice
.
.
Vaikhanasa's birth
...'... ....
.
3.
2.
17
Sunahsepa
SaranyQ, Aditya, and Asvins Sarama and Panis Savitr, Surya, and Soma (marriage of Surya, Savitr, and Soma Soma, Savitr, and Sttrya
.... ....
Stlrya)
.
2.
.
3.
12.
11. 12.
12.
.....
12.
10-12 8 4 10 26 8 8 8
10.8
.
1.
6.
18 21
7.22
8, 4,
Eke
".
5.
8
2.
7.
13
;
8.
Aitihasikah
16
6.
12. 1,
1. 1
2. 2, 6.
11
8. 8, 11, 18,
2.
19
;
5.
7
;
30
;
10 1.1 10. 8
19
5
.....
"
.
. .
26
6.
18
7.
15 17
12. 1,
10.
8. 5, 6, 10,
9. 41,
42 1.15
2
18 8 15 27 3
12 5;
8.
1. 3,
Gargya
Galava
12
8.
4.
Carma&ras
Taitiki
...
.
....
19
;
3.
4.
3
9
5.
Duhitr-dayadyah
3.
6.
;
Naidanah Nairuktah
8.
7.
1.
12
;
2. 14,
;
16
3. 8, 14,
;
4.
24
5.
11
6, 1, 3, 11
7. 4,
14
9.
Parivrajakah
Parve yajnikah
Brahmanam
Yajnikah Varsyayani Vaiyakaranah
.
1.
16
3.
.
20
6.
31
23, 28
8. 4,
22
12. 8, 14,
5.
11
7.
11. 29,
.1.2
12
;
23 41 31, 42, 43
7. 9.
..
1.
Satabalaksa
11.
1. 3, 12,
5 6
18
6akatayana Sakapani
Sakalya
2.
3. 11, 13,
19
;
4. 3,
15
5. 3, 13,
28
7. 14, 23,
28
8. 2, 5, 6,
19
Sthaulasthlvi
...
6.
.
28 5
7.
14;
.
10. 1 10.
Haridravikam
A LIST OF QUOTATIONS OCCURRING IN THE NXRUKTA, ARRANGED IN THE ORDER OF THE SAMHITAS.
Rgveda.
BOOK
249
250
LIST OF QUOTATIONS
BOOK
n.
in.
251
VI.
252 RV.
LIST OF QUOTATIONS
VIL
VIII.
268
254
LIST
RV.
OF QUOTATIONS
255
Atharva Veda.
Stanzas occurring in the $igveda are indicated by an asterisk,
AV.
256
LIST OF QUOTATIONS
AV.
257
258
LIST OF QUOTATIONS
VS.
32 *33. 37
*33. 41
55 16 13 23
31
PK
375
Y3A37 1967
PLEASE
DO NOT REMOVE
FROM
THIS
CARDS OR
SLIPS
UNIVERSITY
OF TORONTO
LIBRARY