·VEDIC SELECTIONS
Revis:d Edition
EDITED BY
KSHITISH CHANDRA CHATTERJI, M.A., D.LIT.,
SASTRI, VIDYA-VACASPATI
CALCUTTA UNIVERSITY
1954

·PRINTED IN INDIA
PRINTRD AND PUBLISHED BY BIBENDRANATE KANJILAL,
SUPERINTENDENT, OALOOTTA UNIVERSITY PRESS,
48, EAZBA ROAD, BALLYGUNGE, OALOUTTA,
1874B.T.-November, 1964.-G.

·CONTENTS
PART I
PAGE
Preface
Abbreviations
vii
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bo
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1
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The RGVEDA
Hymn No. 1. Agni (i. 1)
2. Agni and Maruts (i. 19)
3. Surya (i. 115)
: :
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57
>
87
...

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·PREFACE This little volume contains pieces from Vedit literature prescribed for the B.A. Honours Examination in Sanskrit of the Calcutta University for 1945 and subsequent years. It is, however, merely a rough draft and not a finished product and as such is not immune from the imperfections inherent in such hasty work. Still in the preparation of the notes the needs of the student have constantly been kept in view and a sincere attempt has been made to explain whatever may present any difficulty to the teacher or the student. It is just possible that the ordinary student will find too much of comparative philology in these pages and he may skip those portions at first if he feels inclined to do so. He must, however, make it a point to have by his side Macdonell's Verlic Grammar for Students and if possible, his Vedic Reader also (both published by the Oxford University Press) which are indispensable to all beginuers of Vedic studies. Sākalya has always been regarded as one of the carliest interprcters of the Rgveda and his Padapātha, inspite of its obvious imperfections and limitations, will amply repay careful study. The claim of a European scholar that he could have produced a much better Padapātha reminds one of the child on the father's shoulders claiming to be bigger than his father. Much greater space has therefore been devoted to the Padapātha than is usual in such handbooks Greater care has also been bestowed on the commentary of Sāyana than in any previous work of this type and practically every single quotation in the commentary on the Rgveda portion traced to its source. Different readings have been ·vi PREFACE discussed and new readings adopted in many places. Copious extracts have been given from other commentaries and it has been shown in many cases that some of the explanations once thought to be the monopoly of European scholars were, in fact, suggested long ago by Indian savants. In the case of the Devisūkta, 80 dear to the heart of the Hindu, the Editor has composed a new commentary unfolding the peculiar beauty of each word and expression in the hymn. The English translations of many of the passages from the Rgveda quoted in the notes are taken from Griffith and of those from the Atharvavoda from Whitney. The Sanskrit explanations of a few viniyoga-passages in Sāyaṇa's commentary given as foot-notes are from the pen of the Editor's guru Mahāmahopādhyāya Pandit Sitararna Sastri of the Calcutta University. The Editor takes this opportunity of expressing his indebtedness to these scholars as also to all the other purvācāryas, both Indian and foreign, especially to Geldner and Macdonell, whose works have been drawn upon for this volume. The Editor's handwriting is the despair of compositors. That the misprints aro not more numerous is due to the devotion and skill of Mr. Ramkrishna Chakravarti, M.A., Proof Reader in the Calcutta University Press and a former pupil of the Editor. CALCUTTA KSHITISH CHANDRA CHATTERJI. 23rd October, 1944.

·ABBREVIATIONS A.-Ātmanepada COJ.-Calcutta Oriental AA.-Aitareya Aranyaka. Journal. AB.-Aitareya Brāhmaṇa. comd.-compound. Abl.-Ablative. comp.-comparative. Acc.-Accusative. CU.Chandogya Upanigad. acc.-according. D.-Durga. adj. adjective. Dat.-Dative. A.G.-Alt indische Grammatik. dec. - declension. Aor.-Aorist. du.-dual. Ap. 8.8.-pastamba Srauta Eng.–English. Sūtra. f, or fem.---feminine. Arm.-Armenian. G., Gold.-Geldner. Ātm.-Ātmanepada, Ātmane-Gā. or G. Av.-Gathic Avesta. padin. Gen.-Genitive. AU.--Aitareya Upanişad. Gk.-Greck. AV.-Atharvavcda. Germ.-German. Av.-Avesta. Goth.-Gothic. AVS.-Sāyaṇa on AV. Ib.-Ibid. B.I.-Bibliotheca Indica. I.C.-Indian Culture. B.P.-Bhagavata Purāņa. I.E.-Indo-European. BD.-Bphaddevati. IHQ.-Indian Historical Bh.-Bhānuji. Quarterly. B.S.-Brahma-Sūtra. ind.-indicative. BU.-Bșhadāraṇyaka Upanişad. Ins., Instr.-Instrumental. BUS.-Sunkarācārya on Brahma ip. or imp. imperfect. -Sūtra. ipv. or imper.-imperative. Cf.-compare. JAOS.-Journal of the American class.-classical, Oriental Society.

·viji VEDIC SELECTIONS J.N.V.-Jaiminiya Nyāyamālā. PB.-Pañcavimóa Brāhmaṇa. vistara. P., Par.-Parasmaipada. JUB.-Jaiminiya Upanişad Part.-Participle. Brāhmaṇa. pass.-passive. KS.-Kāțhaka Samhită. Pf., perf.-perfoct. Kşīra.-Kșīrasvāmin. pl.-plural. KU-Kauşītaki Upanişad. Pp.-Padapatha. Lat.-Latin. Pr.–Prakrit. Lit(h).-Lithuanian. pp.-pages. Loc.-Locative. pres.-present. m., masc.-masculine. P.S.-Phit Sūtra. M.-Max Müller's edition of Rām.-Rāmāyaṇa. the Rgveda. RP.-Rk-prātisakhya. M.M.-Max Müller. RV.-Rgveda. Mah. Nār.--Mahi Nirayaņa 8., sing.-singular. Upanişad, S.-Sāyaṇa. MS.-Maitrāyaṇi Samhitā. 8.-Sarkaricarya. M.S.-Mimirsī-Sūtra. S.B.E.-Sacred Books of the MSS.--Manuscripts. East Series. Mah.--Mahīdhara. sb., subj.-subjunctive. Mbh.--Mahùbhüşya or Mahā. SR.-Satapatha-Brāhmaṇa. bharata. Sis.--Sisupalavadha. Nir.-Nirukta. S.K.-Siddhanta-Kaumudi. S.K.--Sabdakaustubha. neut.-neuter. Sk.-Skandasvāmin. Nom.--Nominativc. Sk.-M.-Skanda-Maheśvara. 0. Bulg.-Old Bulgarian. Skt.-Sanskrit. O.E. - Old English. Sp.-Samhitāpātha. Old.-Oldenberg, ST.-Samhitā-text. 0.P.-Old Persian. St.--Stanza. Opt.- optative. SU.-Svetāśvatara Upanişad. P.-Poona edition of the Rgvedr. Sira. U.-Atharvasira Upa- Pā.-Pāli. nişad. n. noun. D., ·ABBREVIATIONS ix Subj.-Subjunctive. Y.Av.-Younger Avesta. super.--superlative. YV.-Yajurveda. SV.-Samaveda. अनु°-अनुक्रमणी, सर्वानुक्रमणी। Svet.-Svetasvatara. पा श्री-पावलायनम्रौतसूत्रम् । syl.-syllable. पा° ग्र°-पाश्वलायनग्रह्यसूत्रम् । TA.-Taittiriya Aranyaka. उ°-तणादिसूवम् । TAS.-Sāyaṇa on TA. ऋ° सं°-ऋग्वेदसंहिता । Tā. B.--Tāņdya Brülmaņa. ऐ° पा°--ऐतरयारण्यकम् । TB.-Taittiriya Brahmana. ऐ ब्रा-ऐतरेयब्राह्मणम् । TS.-Taittiriya Samhita. ऐ °°-ऐतरेयोपनिषत् । TSS.-Sāyaṇa on the Taittirīya का°-काशिका। Samhitā. छाउ° or छा°-छान्दोग्योपनिषत् । TU.-Taittiriya Upanisad. तेचा-सैत्तिरीयारण्यकम् । U.-Upanisad. ते. ब्रा-तैत्तिरीय ब्राह्मणम्। UC.-Uttararāmacarita. ते मं°-तैत्तिरीय हिता। Ujj.-Ujjvaladatta. धा-धातुपाठः । V.-Vanj Vilas Press edition. नि°-निरुतम्। Ved.-Vedic. निघ°-निघण्टः। Voc.-Vocative. नृ° उ°-नृसिंहीपनिषत् । V. G. S.-Macdonell's Vedic पा-पाणिनिः। Grammar for Students. फि°, फि° सू°-फिटमूवम् । V. M.-Venkata-Madhava. अ° सू°-ब्रह्मसूत्रम्। VP.-Vājasaneyi-Prātiśākhya. भा°-महाभाष्यम्। V.P.-Visnu Purana. महा° शा°-महाभारत-शान्तिपर्व। VS.-Vājasaneyi-Samhitā. शत° हा°-शतपथब्राहाणम् ।

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·ऋग्वेदः AGNI Characteristic Features To the ancient Indian (as to the ancient Iranian) Agni was the most prominent divinity. Though Indra has a larger number of hymns (about 250) to his credit than Agni (nearly 200) in the Rgveda now extant, still the fact that in every Mandala the hymns to Agni occupy the place of honour and are followed by the hymns addressed to Indra (Hvalferdigma -Sarvānukramaņi XII. 12) clearly shows that in tho eyes of the Vedic Indian Agni was more important than Indra. And it is but natural that it should be so, for fire prepared his food for him, fire baked his pottery and bricks, firo forged his implements for peace and war, fire helped him in his encounter with wild boasts, barbarians, ghosts and goblins, fire dispelled darkness and drove away demons. Like his own mother fire was a witness of his joys and sorrows. Marriages were solemnised in the presence of fire and his last mortal remains were consigned to fire's friendly* flames. The friendliness of fire is almost proverbial in every country. The English poot sings : A fire's a good companionable friend, A comfortable friend, wlio meets your face With weicomo glad, and makes the poorest shed As pleasant as a palaco. Are you cold ? He warms you-weary? he refreshes you- Hungry? hc doth prepare your food for you- ·2 VEDIC SELECTIONS Thus the connexion of the Vedic Indian was closer with Agni than with any other divinity. Ho lived in the saine house with Agni who is consequently the only derty to be called reafa, the master of the house, who is scated in every home (fagorg TACÀI war'safagat vii. 15. 2). Agni is a brilliant guest in every house ( ant trafen ETB X. 91. 2). He is besought to be easy of nccess like a son to his father (स न: पितेव सूनवेऽग्रे 297971 Ha i. 1. 9). IIc is the friend of mortals (Hãng fra: i. 67. 1). He is the brother of men, the dear friend, the friend for friends to cherish (a fanaa faat sfe fazi wa gran tu: 1 i. 75.4). And Agni's friendship for his worshipper is ancestral (Huo vya aifo gafasi wf façora: i. 71.10) 'for he is the god whom his forefathers kindled and to whom they prayed.' He is a father, mother, brother, son, kinsman and friend (fa HafqatafualiTafa gjat affaq AqrtĄ x. 7. 3 See under i. 1. 9; foar Hra HigHtui vi1. 5). Agni is the never failing benefactor of his worshippers.. II is their protector, preserver and deliverer. He carrios him who praises him across calamities as in a ship over the sea (fazifa girar runa iii. 20. 4). He watches with a thousand eyes over the man who gives him food and offers him gia and gã and nourishes him 17 ani sa nuwarsha ajetra yola i at Fungiua qe x. 79. 5). Agni gives riches-hundredfold, thousandfold to the man who observes his laws (त्वमग्ने प्रमतित्व पितासि नस्व वयस्कत् तव जामयो वयम् । z a tis: afaa: Hi hefau: yata afat Jaq1AFIA II i. 31. 10). Are you in darkness? he gives light to you In a strange land? he wears a face that is Familiar from your childhood. Are you poor? What matters it to him? He knows no difference Between an emperor and the poorest beggar! Where is the friend, that bears the name of man, Will do as much for you? -Mary HOWITT.

·RGVEDA: AGNI 3 Not only does Agni bestow domestic felicity, prosperity and riches on his worshipper, le grants immortality also rana 4a 7a Hi qua e fearea i, 31. 7), he is the guardian of immortality (waf træar vi 7. 7). The worshipper prays to him to forgive sins committed through folly and to make him guiltless towards Aditi and avert Varuņa's wrath (orar a gawai यविष्ठाचितिभिश्वकमा कच्चिदागः । धौ ध्वस्माँ अदितेरनागान् व्येनांसि शिपथी विष्वगने । iv. 12. 1; wa 40 aue fagna eae falsa afgelet:1 iv. 1. 4). Agni is the Brāhmaṇa of Brāhmaṇas, the first fait (fasta fafaa i. 60. 1, afar faza facta i. 140. 2). One poet_says : विधेम ते परमे जन्म नग्ने विधेम स्तोमैरवर सधस्थे i. 9. 3, 'we would pay homage to you in your highest birth, () Agni, we would pay homage with songs of praise to you in your lower abode.' The reference here is to Agni's birth in heaven as the sun and on the earth as sacrificial fire. Another poet says: a fefazi To at nai å at staag l viii. 43. 28. "Be you, 0 Agni, born in heaven or in the waters, 0 thou made by strength, as such we call on thee withi songs.' More generally, however, Agni's three births are referred to: स्तोमेन हि दिवि देवासो अग्रिमजौजनन्छक्तिभी रोदसिमाम्। तमू पक्रवन् वेधा a ajo 981: cela fazaar: | x. 88. 10. "Then by the laud the Gods engendered Agni in leaven, who fills both worlds through strength and vigour. They made him to appear in three-fold essenco: he ripens plants of cvery form and nature." The threefold existence of Agni referred to here is his abode on earth as the sacrificial fire, on the atinosphere as lightning and in hieaven as the sun. Agni's three births are referred to in x. 45. 1 also : feaaqft quo 35 sfatareata oft gaat:zálja नृमणा अजमिन्धान एनं जरते खाधीः ॥ "First Agni sprang to life from out. of beaven': the second time from us? camo Jātavedas. 1 In the shape of the Sun. In the form of the sacrificial fire. 2 ·4 VEDIC SELECTIONS Thirdly the manly-souled was in the waters.' The pious laud and kindle bim the Eternal." Again in vi. 48. 5 we find that at at age fanfaro सहसा यो मथितो जायते दृभिः पृथिव्या अधि सामवि ॥ "Wbom floods, stones and trees support, the offspring of eternal Law; He who when rubbed with force is brought to life by men upon the Jofty height of the earth." The various births of Agni are mentioned in ii. 1. 1: GAT FATISÍUFARFAHRfti gauzenintage got an artê yfa: 11 "Thou Agni art born at break of day, thou, greedy of burning up every thing, thou art born of the waters, from out of the stone, from out of the trees and herbs, thou, O God of men, art born shiping." Again in i. 70. 2 we find गर्भो यो पपां गर्भो वनानां गर्भश स्थातां गर्भश्चरथाम। अद्रौ चिदस्या qaratia faut a fantaa: mist: u "The embryo of the waters, the embryo of the trees, the embryo of those that stand and those that move, even in the stone as his house; he is as the companion of the clan among clans, the well-meaning immortal.” "Owing to the diverse births above described,” says Prof. Macdonell, "Agni is often regarded as having a triple character, which in many passages is expressly referred to with some form of the numeral 'three'. This earliest Indian trinity is important, for on it is based much of mystical speculation of the Vedic age. Agai's births are three or threefold (ifu am afc ar i. 95. 3, fara a uth afar fallef far algu: iv. 1. 7) The gods made him threefold (x. 88. 10). He is threefold light (fearg that fara: iii. 26. 7), has three heads (fagufai pate ata i.146.1), three tongues, three bodies, three stations (49 pt a alfam atque fael 15761 pasta gati face sa ait égalatatua: gifs foret qayq | iii. 20. 2).?" 1 In the waters of the atmospheric region as lightning. Vedic Mythology, p. 93.

·RGVEDA : AGNI 5 . And gradually this gave rise to the idea of one God behind all these different gods. Thus we find in AV. 12. 3. 13: स वरुण: सायमप्रिभवति स मिची भवति प्रातरुद्यन् । स सविता भूत्वान्सरिक्षण याति स पन्द्रो भूत्वा तपति मध्यतो दिवम् ॥ "This Agni becomes Varu..a in the evening; in the morning rising he becomes Mitra ; he, having become Savitā, goes through the atmosphere; he, having become Indra, burns through the midst of the sky.” (Whitney!. In RV. ii. 1 also Agni is identified with all the important divinities : त्वमग्न इन्द्रो वृषभ: सतामसि त्वं विशुगरगायो नमम्यः । त्वमग्ने राजा वरुण धृतव्रतस्व मिवो भवसि द ईयः । त्वमग्ने रुद्रो असुरो महो दिववंशों मारतं पृक्ष ईशिष।' ''In the personification of Agni, the physical characteristics of fire are ever present before the mind's eye of the poet. As fire is fed with clarificd butter, many of Agni's epithets contain the word ya. He is para vii. 3. 1, gafafia iii. 17. 1 (with a garment of butter), तपृष्ठ v. 4. 3, पृतप्रतीक (butter-faced) i. 143. 7, etc. As fire is fed with fuel also, Agni is at (with the wood for his food ii. 7. 6.). In reference to the forest fires Agni is described as eating and chewing the forests (अग्निर्जभस्तिगितरत्ति भवति i. 143. 5) and as blackening them with his tongue ((वना...कृष्णा कणेति जिया vi. 60. 10). He is invited to drink DIRI' Hy (i. 14. 10) and in reference to the three pressings of सोम (प्रातःसवन, माध्यन्दिन सवन and तृतीय सवन) Agni's food is described as having been prepared thrice (विस्ते पन कणवत् सचिवहन् iv. 12. 1). 1 . Cf. SB. x. 5. 2. 20 समेतमपिरित्यध्वर्यव उपासते। यजुरिति, एष हौद सर्व युनक्ति। सामेति छन्दोगाः, एतस्मिन् हौदं सर्व समानम्। उक्थमिति याचाः, एष हौदं सर्वमुत्यापयति। यातरिति यातुविदः, एतन हौदं मर्व यतम्। विषमिति सः। सर्पति सर्पविदः । जर्गिति देवाः। रयिरिति मनुष्याः। मायन्यसुराः । खति विसर देववन रति देवजनविदः । रूपमिति गन्धर्वाः। गन्ध यसरसः ।

·6 VEDIC SELECTIONS His complexion is bright (i i. 140. 1, sferat v. 2. 3) and he is of brilliant splendour igang i. 27. 6, fuauife: vi. 10. 3). He has flaming hairs (from i. 45. 6), tawny hairs (frea i. 2. 13). He is described as possessing sharp teeth (fastar) i. 79. 6), brilliant teeth (facq v. 7. 7), golden teeth (ferece v. 2. 3.) and burning teeth (agáw i. 58. 5.) He has a golden beard (fefity: v. 7. 7), iron grindors (water x. 87. 2.) and sharp, consuming jaws (ferent we $7: viii. 60. 13, a q faza awca aferent anat qil: x. 79. 1). He is in ono passage described as without head and without fcet (791cutat iv. i. 11) and yet he has a burning head (agaluf vii. 3.1), three heads (faquia antren i. 146. 1). He is four-eyed (gui. 31. 13), thousand-eyed (HFUTT i. 79. 12) and thousand-horned ( v. 1. 8). But above all Agni is a priest. He is the greatest and best of sacrificers (fr). He is the domestic priest purohita, įtvij, hotſ, Brahman, who wakes with the dawn (qu), or even before the dawn, appointed both by men and gods, who concentrates in his own person, and exercises in a higher sense, all the various sacrificial offices which tho Indian ritual assigned to a number of different. human functionaries, the Adhvaryu, Hotr, potſ, nest;, •prasāstě, etc. He is a sage, the divinest among. sages ( faufsata iii. 3. 4), intimately acquainted with all the forms of worship, the wise director, the successful accomplisher, and the protector, of all ceremonies, who cnables men to serve the gods in a correct and acceptable manner, in cases where this would be beyond their own unaided skill.. He is a swift messenger (tyyat x. 6. 4), moving between heaven and earth, commissioned both by gods and by men to maintain their mutual communications, to announce to the immortals the_bymns, and to convey to them the oblations of their worshipperer or to bring them down from the sky to the place of sacrifice Being acquainted with the innermost recesses of the sky, he is well fitted to act as the herald of men to summon ·ĶGVEDA: AGNI 7 the gods to the sacrifices instituted in their honour. He comes with them seated on the same car (11 fagfa: FTT y a â: vii. 11. 1), or in advance of them (1 291714 Urág ang x. 70. 2) and shares in the reverence and adoration which they receive. Without bim the gods exprience no satisfaction_(a på acgat HICT vii. 11. 1). He himself offers them worship (au afa farq vii. 11.3, asi que fefa ea fara x. 7. 6)." Muir, Original Sanskrit Texts, Vol. V pp. 199-202. "The derivation of Agni's name, Latin ignis, Lithuanian ugnis, is uncertain, though connexion with aj, drive', is not impossible. In the Avesta the name is unknown as such and it does not appear among the Mitanni gods, whicb speaks in favour of the view that it is a specific development of the Indian priest. But the worship of fire itself, apart from the special conception of it as Agni, is undoubtedly strongly marked in the period of the unity of the Indo-Iranians. The fire in the Avesta is the centre of a strong and developed ritual: the fire-priests Āthravans are clearly the same in origin as the Vedic Atharvans, and Atar must have been conceived as a great and powerful god, giver of food, of fame, of offspring, the friend of the house, the repeller of foes, probably known as in the lightning and the plant-born forms." KEITH, Religion and Philosophy of the Veda, p. 161.

·8 VEDIC SELECTIONS Hymn No 1 AGNI i. 1 मण्डलम् १ सूताम् १ मधुच्छन्दा ऋषिः । प्रिदेवता। गायत्री छन्दः । . 1 * अग्निम् | ई. । पुरऽहितम् | *पग्निमीळ पुरोहित यजख देवऋत्विजम् ॥ होतारं रत्नधातमम् ॥१॥ यज्ञस्य | देवम् | ऋत्विजम् । होतारम् | रबऽधातमम् ॥१॥ - I praise (ile) Agni (agnim), the household priest (puróhitam) the divine (devām) ministrant (rtvijam) of the sacrifice (yajnásya), the Hotę (hotāram) and the best bestower of wealth (ratnadhā'tamam). सायण-भाष्यम् । 'अग्निमीळे' इति सूक्त प्रातरवाके आग्नेये की विनियुक्तम् । स विनियोग' आश्वलायनेन चतुर्थाध्यायस्य प्रयोदशे खड़े सूषितः । ( विनियोगो नाम कर्मभिः सव्यवः । तथा चोकम-'पनेनेदं तु कर्तव्यं विनियोगः प्रकीर्तितः' इति। स च विविध:-सामान्यतो , विशेषता। कनवायाः संहिताया पायातक्रमणेव ब्रह्मयजादौ विनियोग पायः । अन्तिमस्तु तत्ततक्रतो सूबकारणावलायनेन प्रदर्शितः। स च विविधः-सूक्तविनियोगस्तृचादिविनियोग एककस्था ऋचो विनियोगति । "तबार्य सूजाविनि। सोमयागे यसिन् दिने सोमस्य रस निष्काख होमः क्रियते वजात मुत्यादिना पूर्वमा समेतरा परिणामारावत: पूर्व मन्त्र : क्रियमाण पतिः प्रातरतुवाकः, नवेद सूतं विनियुज्यते। प्रातरनुवाकऽपिरषा परिनी चेति तिखो देवताः ·9 i.1.1] THE RGVEDA AGNI 'अवा मो भग्न इति पळग्निमीळेऽग्नि दूतम्'आस्° ३७] इति । वन हीनपावग्रहणात् सूक्तनिश्चयः, 'सूत' सूकादो हीने पादें [आ° औ ॥८] इति परिभाषितत्वात् । तस्मिन् सूके प्रथमावा चो द्वितीयस्यां पवमानेष्टी' स सूयन्ते । प्रतिदेवतं च गायवादिसमच्छन्दोयुक्ता अनेक मन्त्राः पठनीया भवन्ति । चार्य प्रतिदेवतं लवः क्रतुशब्द नोच्यते ।") व कलाभूतस्य प्रातरनुवाकस्यावयव उपचारक क्रतुशब्दी वर्तते। "एवज्ञान: लव पायः क्रतुः, उषस: स्तव उषम्य: क्रमः, पशिनी: सव प्राचिनः क्रतुरिति भवति ।” एकस्मिन् क्रती प्रथमं छन्दः परिसमाप्य ततो दितीयं ततस्तृतीय- मित्यमेन क्रमेणवक्तव्यम्। “तवाये क्रती गायबोछन्दोयुनामन्चपाठप्रसङ्गे पग्रिमौळे रति सूनां बकाव्यम्।" पात्रलायनेन श्रौतस्वस्य प्रथमाध्यायस्य प्रथम पाद उक्तम्-ऋचं पादराहणे ॥१७॥ सूक्त सूक्कादी होने पार्ट॥१८॥ अधिक तचं सर्वत्र ॥१॥ इति। याज्यानुवाक्यादिकं विदधानेन ग्रन्थक्ता सूक्तादिगतस्य ऋग्विशेषम्य प्रथमपादस्य समुल्लेखे समया ऋक् प्रत्ये तव्या, प्रथमपादती न्यूनस्य यण सकल यहण सकलं सूक्त बोजन्यम, प्रथमपादतोऽधिक ग्राह्यमाणे तदादिकमक्वयं विज्ञातव्यमिति तदर्थः। - "अब सून प्रथमा 'अग्निमीळे' इत्येषा कक् पवमानेष्टी विनियज्यते। अतिप्रतिपादिताना दर्शपूर्णमासादीनां कर्मणामनुष्ठाने योऽप्रयोऽपत्यन्ते-आहवनीयो गाउंपत्यो दक्षिणति । है चाप्रयो वैदिक्या प्रक्रियया समन्त्रमरणिमन्थनेन नियाद्यन्ते। परपिशब्दन मन्थनोपयुक्त- मञ्चत्यकाठ शमौकाष्ठयोच्यते । तदिदग्रिनिष्पादनम प्राधानशन्टेनोच्यते । भाधानस पूर्णाहुत्या ममाप्तिः, होमन समाप्तिः, या वा समाप्तिरिति पक्षवयम्। तवान्तिम पचे तिस इष्टयोऽनुष्ठीयन्त याः पवमानष्टिशब्देनी यन्ते याजिकः। तव द्वितीयष्टौ विष्टलनामक- कर्मविशेषानुष्ठाने सूनागता प्रथमा 'अग्रिमीळे' इत्येषा ऋग् याज्यात्वेन विनियुज्यते। याग.. प्रधानदेवबोद्देशेन हविष: प्रदानात् परम उपर्युनहविशेषेणापा हेपीन क्रियमाणी यागविशेष: खिष्टाछब्देनोच्यने । हविषः प्रदानावसर पठ्यमानो मन्बो याज्येत्युच्यते। एवञ्चोनहितीय- पवमानटो खिष्टकदयागे इविषो दानावर पठनीयेयमगित्यर्थः ।" यद्यपि सूत्रे खिष्टक्षतः सुमुझेखो नीपलभ्यते तचापि मयाज्याशब्दप्रयोगवलात 'संयाज्ये प्रत्युक्ने सौती प्रतीया' इति परिभाष सिध्यति । यव यव याज्यास्थल गौरवयसमयान्याशब्दप्रयोगसना कानसम्बन्धी पोषयति तदर्थः। - ।

·10 VEDIC SELECTIONS [i.1.1 विकृतो याज्यात्वेन विनियोगः। स च द्वितीयाध्यायस्य प्रथमे खण्डे सूक्तिः- 'साहान् विश्वा अभियुजोऽग्निमीळे पुरोहितमिति, संयाज्ये' [आ औ' २१२६] इति । तत कृत्स्नपादग्रहणाद् ऋगित्यवगम्यते, 'ऋचं पादग्रहणे' [आ° श्री. 10१७] इति परिभाषितत्वात्। तथा 'संयाज्ये इत्युक्ते सौविष्टकृती प्रतीयात् [भा श्री १२१] इति परिभाषितत्वात् विष्टकृत्सम्बन्धनिश्चयः। तत्रापि द्वितीय'मन्त्रत्वेनोदाहृतत्वाद् याज्यात्वम् । यद्यपि 'साहान्' [' सं° ३११६] इत्यनया पुरोनुवाक्ययैव देवताया अनुसरणरूपसंस्कारः सिद्धस्तथापि याज्यानुवाक्ययोः समुच्चयो द्वादशेऽध्याये चतुर्थपादे मीमांसितः- पुरोनुवाक्यया याज्या विकल्प्या वा समुचिता । विकल्प्यान्यतरेणैव देवतायाः प्रकाशनात् ॥* पुरोवाक्यासमाख्यानाद्वचनाच समुच्चयः ।। [जैमिनीयन्यायमालाविस्तरः १२२२] 1 'सर्वेषामग्रेऽयेऽनुवाक्याततो याज्याः' [पाश्री. शा३] इति परिभाषति शेषः । पुरोनुवाक्यया याज्यया च यागगतदेवता मार्यते। ताहशेन स्मारणेन कर्मणि कोऽपि गुण पाधीयते य: संस्कार इति व्यपदिश्यते । तथाविधसंस्कारमन्तरण कर्म न सिध्यतीति मीमांसकानां सिद्धान्तः। परं यक एव यागः, एकमेवाइकम एकैव च देवता तमेव पुरोऽनुवाक्यामन्त्रेण देवताया पनुसरणे सिंह याज्यायाः ससच्चारणं सर्वथा पिष्टपेषण- बसमित्याधरशाह-यापीत्यादि। * This line is not found in the Jaiminiyanyāyamālāvistara, xii. 4. 2 nor in the com. on TS. i. 1. 14. + This line is printed as prose in M, and P. which read पुरोनुवाक्या for पुरोवाक्या. As the former contains a hypermetrical syllable and as the latter is mentioned as a variant in the N.8. Pregs editit of the Jaiminīyanyāyamālāvistara and as the connexion very close between gaaral and giara: we have adopted you. No doubt hypermetrical syllables are sometimes met with in Karikās specially when some rebellious name ·i.1.1]] THE RGVEDA: AGNI 11 देवताप्रकाशनकार्यस्यैकत्वाद् युग्मयो'यथा विकल्पस्तयैवैकयुग्मगतयोरितिक चेत्, मैवम्, पुरोनुवाक्येतिसमाख्याया उत्तरकालीनयाज्यामन्तरेणानुपपत्तेः । किज, 'पुरोनुवाक्यामनूच्य याज्यया जुहोति' [तै सं° ३।१०।४] इति प्रत्यक्ष- वचनेन देवतोपलक्षणहविष्प्रदानकार्य दोक्तिपुरम्सरं साहित्यं विधीयते। तस्मात् समुच्चय इति। एतच्च 'अग्निम्' इत्यादि सूक्तं नवर्चम्, 'अग्निं नव मधुच्छन्दा वैश्वामित्र' इत्यनुक्रमणिकायामुक्तत्वात् । विश्वामित्र-पुत्रो मधुच्छन्दोनामकस्तस्य सूक्तस्य द्रष्कृत्वात् does not lend itself to the requirements on the metre, still the shortening of the name for the purposes of the metre is much more common. The J.N.V. and the comm. on TS. and AB. read पुरवाद्यः (पुरा इव आद्यः, the first alternative as in the previous case) which makes very good sense since they do not read the previous line at all, but with famen in the 2nd lino giara; becomes meaningless. 1 “ऐन्द्राबाईस्पत्ये काय हे याज्यनुवाक्यायुगले समाधान-'इदं वामास्ये हवि:' [ऋ० सं० ४।४।१] 'अयं वां परि षिच्यते' [० सं० ४।६।२] इत्येकं युगलम, 'प्रस्मे इन्द्रावहस्पती' [. मं० ४।४18] 'हम्पतिः परि पातु' [ऋ० सं० १०१४२।११] इत्यपरम्। तव समुच्चय- विकल्पसंशये यथा याज्यापुरोनुगक्ययाः सत्यपि देवतोपलक्षणार्यत्वेनैकार्थत्वं मिष: सम्यः, तथा युगलयोरपि स्याद पविशेषात् इति प्राप्त उच्यते-विकल्प एकार्थत्वादिति। याज्यापूरोनु- वाक्ययोस्त पुरीनुवाक्यासमाळावशान्यायप्राप्त विकल्पबाधेन समुच्चय इति विशेषः।" शास्त्र- दीपिका। 'पुर: पूर्वम् अनच्यत इति समाख्या समानजातीययान्यापेक्षया पूर्वभावं विना न सम्भवतीति तबलात् समुच्चयः।' * Most editions road एकयुग्मयो:. Jaiminiyanyāyamālāvistara, several of M.M.'s MSS. and Sayana's commentary on TS. and AB., however, show clearly that the correct reading is एकयुग्मगतयोः. . वृतीयमण्डलगतमन्त्राणां द्रष्टमहर्विश्वामिवर कशतं पुवा पासन् । तेषु च पञ्चाशयायांसी मधुच्छन्दसः पञ्चाश कनौयांसः। 'वनसाः, शन:शेपो या पुवत्वेन परि- सात, स एव युभाकं ज्येष्ठत्वेनावतिष्ठताम्' इति पिवाभ्यर्थिताले ज्यायांसो नाभ्यनन्दन् । मधुचन्दास्त पञ्चायता कनीयोभिः साधं पितुर्वचनं गहमन्वतन्यतरयबामरी प्रपषितम् ।

·12 . VEDIC SELECTIONS [i. 1.1 -सदीय ऋषिः। ऋष गतौ [धा० ६७] इति धातुः। 'सधातुभ्य इन् [१० ११७] । 'इगुपधात् कित्' [८० १.१९] । वेदप्राप्त्ययं तपोऽनुतिष्ठतः पुरुषान् स्वयम्भूर्वेदपुरुषः प्राप्नोत् । तथा च श्रूयते-'अजान ह वै पृभीतपस्य- मानान् ब्रह्मा स्वयम्भवम्यानपत्, त* ऋषयोऽभवन्" [ते. मा० २०९।१] इति । तथातीन्द्रियस्य वेदस्य परमेश्वरानुग्रहेण प्रथमतो दर्शनादृषित्वमित्यभिप्रेत्य स्मर्यते- 'युगान्तेऽन्तर्हितान् वेदान् । सेतिहासान् महर्षयः। लेमिरे तपसा पूर्वमनुज्ञाताः स्वयम्भुवा ॥ [महा० शा० २१०११९] इति। ऋष्यादिज्ञानाभावे प्रत्यवायः स्मर्यते- 'अविदित्वा ऋषि छन्दो वैवर्त योगमेव च । योऽध्यापयेज्जपेद्वापि पापीयाआयते तु सः॥' [वृहदेवता ११३६] 1 * नाव निर्वचनमेतरीयारण्यकै [१।१२] समाबातम्-मधु हम वा ऋषिभ्यो मधुच्छन्दाश्छन्दति, तन्मधुच्छन्दसो मधुच्छन्दस्वम् इति । The Dhatupatha, however, reads ऋषी गती. As the Bala. manoramā also shows 7e we have retained it. The comm. on TA. says ऋषिधात्वर्थविषयत्वादृषयोऽभवन् where ऋषि is formed with इक. for urgfarãu. Sāyaṇa, however, quotes the root correctly under RV. i. 81. 1, iii. 30.9, etc. Durga's Ganapitha also shows ऋषौ and the comm. Manorami says distinctly: guarigeantse atrevarat:. Printed editions road nea: where is evidently taken from the next sentence तहषीणामषित्वम् . ['कल्पादावव ब्राह्मणा: मृष्टाः न घसदादिवत् कल्पमध्ये पुन: पुनर्जायन्त इति'] 'पजा नित्याः । प्रत्रयः शुकाः रहा इति यावत्। तान् तपस्यमानान् तपश्चरतः खयम्भ अनादि मम वेदः अभ्यानर्षत। ऋष गती। पाभिमुख्येन प्राप्नोत् । ते वेदस्याषणाद ऋषिशब्दवाचा भवनिति वेदभाष्यम् ।' Balamanorama on S. K. 1117. + "सर्गादिसमये वेदान्" पति कौमुदीव्याख्यावाखमनोरमाधत: पाठः ! 'यस्य वाक्यं स ऋषिः। या नोच्यते सा देवता। यदक्षरपरिमाणं वन्दः।' पिनु.१४-4] | योगः विनियोगः। 3 ·: 18 i. 1.1] THE RGVEDA: AGNI 'ऋषिष्छन्दोदेवतानि ब्राह्मणार्थ स्वराबपि । अविदित्वा प्रयुआनो मन्तकण्टक उच्यते॥' इति। वेदनविधि स्मयते- 'स्वरो वर्णोऽक्षरं मात्रा विनियोगोऽयं एव च । मन्तं जिज्ञासमानेन वेदितव्यं पदे पदे॥' * इति । अग्निमित्यादिसूक्तस्य च्छन्दोऽनुक्रमणिकायां यद्यप्यत नोक्तं तथापि परि- भाषायामेवमुक्तम्-'आदौ गायतं प्राधिरण्यस्तूपात्" [अनु॰ १२।१४] इति हिरण्यस्तूप ऋषियेषां मन्त्राणां वक्ष्यते ततः प्राचीनेषु मन्टेषु सामान्येन गायत्रं 1 2 3 ब्राह्मणार्थम् appears to be a समाहार-न्ह like योगार्षम् and means the Brāhmaṇas laying down the fafatalla and the signification, cf. मन्त्राणां देवनं छन्दी निकत ब्राह्मणानुषीन् । कतद्धितादौंशाज्ञात्वा यजन्ती यागकण्टकाः । and the variant देव योगामेव च for दैवतं योगमेव च. Uvata (comm. on R. P.) reads देवं योगामेव च. This stanza and the previous one are taken from Şadgurusisya's commentary on Kūtyāyana's Sarvānukramani (i. 2) which reads अविदित्व for अविदित्वा in the first stanza. M. M. notes the reading हैरण्यस्तुपात् in some of his MSS. Macdonell adopts the obviously vicious reading fruntata in his text of the Sarvānukramaņi and mentions fecercur as the reading in several MSS. Şadgurusisya explains the formation of गायवम but is silent about हिरण्यस्त पीय which seems to show that he reads feruara though a few lines later he appears to quote the rule with हेरण्यस्तपौयात. The previous rule मण्डलादिष्वाप्ने यन्द्रात् does not help us much as the hymns are called भाग्य, ऐन्द्र, etc. in the Anukramaņī but in the case of the sears no taddhita suffix is used. The paribhāsā. परं गायवं प्राग्वत्सप्रे: (अनुक्रमणी on RV. viii. 1); however, clearly shows that the author merely names the seer without any aftra suffix. It may be mentioned in this connexion that in the comm. on i, 12 S. quotes the rule as प्राधिरण्यस्तपान and there is no variant.

·14 VEDIC SFLECTIONS [i.1.1 छन्द इत्यर्थः। पुरुषस्य पापसम्बन्ध वारयितुमाच्छादकत्वाच्छन्द इत्युच्यते । तयारण्यकाण्डे समाम्नायते-'छादयन्ति ह वा एनं छन्दांसि पापात् कर्मणः' ऐ० आ. २०६] इति । अथवा चीयमानाग्निसन्तापस्थाच्छादकत्वाच्छन्दः। तच तैत्तिरीया आमनन्ति–'प्रजापतिरग्निमचिनुत। स क्षुरपविभूत्वातिष्ठत्। तं देवा बिभ्यतो नोपायन् । ते छन्दोभिरास्मानं छादयित्वोपायन् । तच्छन्दसां छन्दस्त्वम् [तै० सं० ५।६।६।१] इति। यद्वा अपमृत्यु वारयितुमाच्छादयतीति तदपि छान्दोग्योपनिषद्याम्नातम्-'देवा वै मृत्योर्बिभ्यतस्त्रयी विद्या प्राविशन्, ते छन्दोभिरात्मानमाच्छादयन् , यदेभिराच्छादयंस्तच्छन्दसां छन्दस्त्वम् छा० उ० १०२ ] इति। तथा चोतनार्थ-दोग्यति-धातुनिमित्तो देवशब्द इत्ये- तदाम्नायते-'दिवा वै नोऽभूदिति तद्देवानां देवत्वम्" [ ते० प्रा० २।२।९।९] इति । अतो दीव्यतीति देवः, मन्त्रण द्योत्यते इत्यर्थः। अस्मिन् सूक्त स्तूयमानत्वा- दग्निर्देवः। चानुक्रमगिकायामुक्तम् -'मण्डलादिष्वाग्नेयमैन्द्रात्' [अनु० १२।१२] इति । तस्य सूक्तस्य प्रथमामृचं भगवान् वेदपुरुष आह- अग्निमीळ इति । अग्निनामकं देवम् ईळे स्तौमि। 'ईड स्तुतौ' [धा २९] इति धातुः। डकारस्य कारो बह चाध्येतृसम्प्रदायप्राप्तः। तथा च पठ्यते- 'अजमध्यस्थ-डकारस्य ककारं बह चा जगुः । अज्मध्यस्थ-कारस्य न्हकारं वै यथाक्रमम् ॥" इति। मन्त्रस्य होता प्रयोज्यत्वादहं होता स्तौमीति लभ्यते। कीदृशमग्निम् ! यन्त्रस्य पुरोहितम् । यथा राज्ञः पुरोहितस्तदभीष्ट सम्पादयति तथाग्निरपि यज्ञस्यापेक्षितं होमं सम्पादयति । यद्वा, यज्ञस्य सम्बन्धिनि पूर्वभाग तथा 2 पुरधारासमाना धारा यस्य बज्रस्य स तुरपविः। तथाविधवजवदलु य इत्यर्थः। 8. देवानामुत्पादिका या प्रजापतस्तन: सेयमहोरूपेण निष्पन्ना। पती देवा हर्षात् 'प्रभाकं दिवेवाभूत' पत्चरितवन्तः । अतो दिवायोगेन देवत्व सम्पन्नम्। S. This stanza is from Sadguruśişya's commentary on Katyāyana's Sarvanukramaņi on RV. i. 28. The third line gives examples: ळे मळ पुरोळा हळहा साळहा निदर्शनम्. The text in Macdonell's edition has to be corrected.

·15 । i. 1. 1] THE RGVEDA: AGNI आहवनीयरूपेणावस्थितम् । पुनः कीदृशम् ? देवम् दानादिगुणयुक्तम् । पुनः कीदृशम् ? होतारम् ऋत्विजम् । देवानां यज्ञेषु होतृनामक ऋविगग्निरेष । तथा च श्रूयते- 'अग्निवै देवानां होता' [ऐ० प्रा० १२३३] इति । पुनरपि कीदृशम् ! रत्नधातमम यागफलरूपाणां रत्नानामतिशयेन धारयितारं पोषयितारं वा । 'अताग्निशब्दस्य यास्को बहुधा निर्वचनं दर्शयति [ नि० ७॥१४]-"अथातोऽ- नुक्रमिष्यामः। अग्निः पृथिवीस्थाना, तं प्रथमं व्याख्यास्यामः । अग्निः कस्मात् ? अग्रणीभवति। अन यज्ञेषु प्रगीयते। अङ्गं नयति सममानः। अक्रोपनो भवतीति स्थौलाष्ठीविः, न कोपयति न स्नेहयति। विभ्य आख्यातेभ्यो जायत इति शाकपूणिः- इताद अक्ताद् दग्धा वा नीतात्, स खल्वेतेरकारमादत्ते, गकारमनक्तेर्वा, दहतेर्वा, नीः परः। तस्यंषा भवति–'अग्निमीळे” इति । अस्यायमर्थः सामान्येन सर्वदेवतानां लक्षणस्याभिहितरवाद् अनन्तरं यतः प्रतिपदं विशेषेण वक्तव्यत्वमाकाक्षितम् अतोऽनुक्रमेण वक्ष्यामः । तव पृथिवीलोके स्थितोऽग्निः प्रथमं व्याख्यास्यते । कस्मात् प्रवृत्तिनिमित्तादग्निशब्देन देवताभि- धीयत इति प्रश्नस्य 'अग्रणी रित्यादिकमुत्तरम् । देवसेनामने स्वयं नयतीत्यग्रणीः । एतदेकमग्निशब्दस्य प्रवृत्तिनिमित्तम् । तथा च ब्राह्मणान्तरम् - 'अग्नि देवानां सेनानीः' इति । एतदेवाभिप्रत्य बह चा मन्त्रब्राह्मणे आमनन्ति–'अग्निमुखं प्रथमो देवतानाम्" [ए० ब्रा० १४] इति मन्त्रः। 'अग्निवै देवानामवमः' ० ब्रा० ११] इति ब्राह्मणम् । तथा तैत्तिरीयाश्चामनन्ति-'अग्निरने प्रथमो 1 Cf. S. under AV. iii. 1. 1. * Quoted by Durgācārya in his commentary on Nir, vii. 14, 4 with à, by Skanda-Maheśvara in the form ofuraarai hat:. S. quotes the passage again under AV. iii. 1. 1. As Siyana generally follows Durga we have added a á after afg: here. Printed editions of RV. and AV. drop the particle वै. - M. reads मन्न बाह्मण, but मन्त्रबाहाणे being a dual ending in ए, sandhi is barred.of. S. on RV. 1.66.7: अस्मिन यं यास्केन मन्वनाणे दर्शित । This is not found in RV., but is mentioned in the Aitareya Brāhmaṇa, Ašvalāyana Srautasūtra and Kathaka Samhitā. 3 ·VEDIC SELECTIONS [i. 1.1 देवतानाम् [वै० प्रा० २।४।३।३]। 'अग्निरवमो देवतानाम् [तै० सं० ५।५।४] इति च । वाजसनेयिनस्त्वेवमामनन्ति- स वा एषोऽन देवतानामजायत तमा- इग्निर्नाम" इति। यज्ञेष्वग्निहोत्रेष्टिपशुसोमरूपेष्वन पूर्वदिग्वाहवनीयदेशं प्रति गार्हपत्यात् प्रणीयत इति द्वितीयं प्रवृत्तिनिमित्तम् । सन्चममानः सम्यक् खयमेव प्रवीभवनाङ्ग स्वकीयं शरीरं नयति काष्ठदाहे हविष्पाके च प्रेरयतीति तृतीयं प्रवृत्तिनिमित्तम् । स्थूलाष्ठीव-नामकस्य महर्षेः पुलो कश्चिदनोपन इत्यग्निशब्द निर्वक्ति-तत्र न कोपयतीत्युक्ते न स्नेहयति, किन्तु काष्ठादिकं रूक्षयतीत्युक्तं भवति। शाकपूणिनामको निरुक्तकारो धातुत्रयादग्नि- शब्दनिष्पत्तिं मन्यते'। इतः 'इण् गतौ' [धा० २।३४] इति धातुः। अक्तः 'अञ्ज व्यक्ति-म्रक्षण-कान्ति-गतिषु' [धा० ७१] इति धातुः। दग्धो 'दह भसी- करणे [धा. १९७१] इति धातुः । नीतो 'णीज् प्रापणे [धा० ११८८५] इति धातुः। अग्निशब्दो प्रकार-गकार-नि-शब्दानपेक्षमाण एति-धातोरुत्पन्ना- निरुक्तकारः 1 Cf. SB. ii.2.4.2: तदा एनमतदये देवानामजनयत तस्मादनिः। पयि वे मामैतद बदपिरिति। SB. vi. 1. 1. 11: स यदस्य सर्वस्यायमसन्यत तमादयः । पवितमपिरित्याचचते परोक्षम, परोपकामा हवे देवाः। Sayana is evidently quoting here from the Kāņva recension, . This shows that सनममान: is in the कर्मकत्वाच. These derivations may appear strange, but we must not forget that they were suggested more than 2500 years ago. In Europe even the other day the Greek word bathos 'depth' or 'height' was derived from ba ( गम् ) to go', the (धा) 'to make' and es ! 4) 'to be' and the Greek verbal form luthēsoinai (1st sing. future formed from the passive stem in the-n of lu to loose) was analysed into (1) the root lu 'to loose,' (2) th the relic of the of tithemi (दधामि), (3) & representing ja to go' found in Bimi (एमि.), (4) 80 from esomai, the substantive verb, (5) mai representing an oblique case of the pronoun of the 1st person (a) and the whole signifying there will be (80) & going (ē) to maké (th) me (mai) loose (lu)'.

·17 i. 1. 1] THE RGVEDA: AGNI दयनशब्दादकारमादो, अनक्ति धातुगतस्य ककारस्य गकारादेशं कृत्वा तमादत्ते, यद्वा दहति-धातुजन्याद् दग्ध-शब्दाद् गकारमादत्ते। नीरिति नयति- धातुः, स च हस्वो भूत्वा परो भवति । ततो धातुतयं मिलित्वाग्नि-शब्दो भवति। यज्ञभूमिं गत्वा स्वकीयमङ्ग नयति-काष्ठदाहे हविष्पाके च प्रेरयतीति समुदायार्थः। तस्याग्नि-शब्दार्थस्य देवताविशेषस्य प्राधान्येन स्तुतिप्रदर्शनायैषा 'अग्निमीळे' इत्यृग् भवतीति । तामेतामृचं यास्क एवं व्याख्यातवान् 'अग्निमौळेऽग्निं याचामि । ईनि- रध्येषगाकर्मा पूजाकर्मा वा। पुरोहितो व्याख्यातः । यज्ञस्य देवो दानाद्वा दीपनाद्वा द्योतनाद्वा द्युस्थानो भवतीति वा'। यो देवः सा देवता। होतारं ह्वातारम्। जुहोतेोतेत्यौर्णवाभः । रत्नधातमम् रमणीयानां धनानां दातृतमम्' [ नि० ७॥१५] इति । अस्थायमर्थः -- ईडति-धातोः। स्तुत्यर्थत्व प्रसिद्धम् । 'धातूनामनेकार्थत्वम्' इति न्यायमाश्रित्य याचसाध्यैषणापूजा अप्यतोचितत्वात्तदर्थतया व्याख्याताः। । * 1 Both Durga and Skanda-Mahesvara, however, read 'यशव', meaning यज्ञश्च व्याव्यात:, the word यज्ञ having been explained in iii. 19. Patanjali (v. 1. 59) adds another meaning : दिवेरचयकर्मणो देवः, † Printed editions read fofautat. where teia is grammatically indefensible. With so we should say 'fe' and with fraq 'tfE;' and in both cases erg will be superfluous, though the commentator uses expressions like अनक्ति-धातु, दहति-धात etc. There is hardly any doubt that the भाष्यकार wrote ईडधाता: which is strictly correct. Yāska says ईoि and Patanjali writes; ईडि: खतिचोदनायाच्ज्ञास दृष्टः पिणे चापि वर्तते। निर्वा इती वाष्टमो? मकताऽमुतश्यावयन्तीति। (Mbh.i. 3. 1). In the commentary on AV. we often find the correct form ate instead of the incorrect form afa. Similarly, under RV. iii. 27. 1 foaifa; is the correct reading and not ifa:. "निपाताशपसर्गाच भातवति ते वयः । अनेकार्थाः वृताः सब पाउसेषां निद मम ॥" "क्रियावाचिवमाख्यातुमकोऽर्थः प्रदतः । प्रयोगतोऽनुगन्सव्या पनेका सिधातवः॥" 2-1874 B.T.

·18 VEDIC SELECTIONS [i.1.1 पुरोहितशब्दो द्वितीयेऽध्याये [नि० २०१२]- 'यहेवापिः शन्तनवे पुरोहितः' [२० सं० १०१९०१७] इत्येतामृचमुदाहृत्य 'पुर एनं दधति' इति व्याख्यातः। तैत्तिरीयाश्च पौरोहित्ये स्पर्धमानस्य पश्वनुष्ठान विधाय तत्फलत्वेन 'पुर एनं दधते [तै० सं २०२९] इत्यामनन्ति । देवशब्दो दान-दीपन-योतनानामन्यतममर्थमाचष्टे। पास्य दाता दीपयिता योतयितायमग्निरित्युक्तं भवति । दीपन-योतनयोरेकार्थत्वे- ऽप्यति धातुभेदः । (यद्यप्यग्निः पृथिवीस्थानस्तथापि देवान् प्रति हविर्वहनादुर पुस्थानो भवति । देवशब्द-देवताशब्दयोः पर्यायत्वान्मन्तप्रतिपाचा काचिदग्निव्यति- रिका देवता नान्वेषगीया।) होतृ-शब्दस्य यतिधातोरुत्पञ्चस्वेन देवानामाहातार- मिति । और्णवाभनामकस्तु मुनिः जुहोति-धातोरुत्पनो होतृशब्द इति मन्यते । अग्नेश होतृत्वं होमाधिकरणत्वेन द्रष्टव्यम् । रिन-शब्दो द्वितीयाध्याये मघ- मित्यादिष्वष्टाविंशतौ धननामसु पठितः [निघ० २११०]। रमणीयत्वादनत्वम् । दधाति-धातुर दानार्थवाचीति । तदिदं निरुक्तकारस्य यास्कस्य मन्तव्याख्यानम् । अय व्याकरग-प्रक्रियोच्यते। अगि-धातोगत्यर्थात् [धा० ५।३८] 'अङ्गेन- लोपश्च' [उ० ॥५० ) इत्यौगादिकसूोग नि-प्रत्यया, इदिवान्नुमागमेन प्राप्तस्य नकारस्य लोपश्च भवति। अङ्गति स्वर्ग गच्छति हविर्नेतुमित्यग्निः । 'धातो: [६।१।१६२] इत्यकार उदात्तः। 'आद्युदात्तश्च' [३३११३] इति प्रत्ययगत इकारोऽप्युदात्तः । 'अनुदात्तं पदमेकवर्जम्' [६॥॥१५४] इति द्वयोरन्यतरमुदात्तमवशेष्येतरस्यानुदात्तत्वं प्राप्तम् । धातुखरे प्रथमतोऽवस्थिते सति पश्चादुपदिश्यमानः प्रत्ययस्वरोऽवशिष्यते । 'सति शिष्टस्वरो बलीयान्' [Cf. ६।३१५८०९] इति हि न्यायः। ततोऽन्तोदात्तमग्नि- तत्र * 1 The reference is to Nirukta vii. 5. 2: अग्रिः पृथिवीस्थानो वायुपेन्द्र वान्तारक्षयान: सूर्यों गुस्थानः । वहन is a very good variant. + See none cn खां गच्छति S. i. 1. 4. * Both are and are superfluous. पस्यायमर्थः (p. 17)..,इति । ''उख साख...गि लगि पाग ग...गन्या:' [धा० १।१२५-१५२] । 'नडाय कात' [पा० रा८] नाट्-प्रतिषेधः । ' बादता नुम् धाता: [पा० ७१।५०] । 3 5 ·19 समयश्च। i.1.1] THE RGVEDA: AGNI प्रातिपदिकम्। 'अनुदात्तौ सुपितौ' [३४] इत्यमित्येतहितीयैकवचन- मनुदात्तम्। तस्य 'अमि पूर्व' [६।११०७] इति यत् पूर्वरूप तहात्तम्, 'एकादेश उदात्तेनोदात्तः) [१५] इति सूक्षितत्वात् । अग्निशब्दो धातुजन्मेति मते सेयं प्रक्रिया सर्वापि द्रष्टव्या । मतद्धयं यास्केन प्रदर्शितम् । 'नामान्याख्यातजानीति शाकटायनो नैरुत- न सर्वांगीति गायों वैयाकरणानां चेके।' [नि० ११२] इति । गाय॑स्य मतेऽग्निशब्दस्याखण्डप्रातिपदिकस्वात् 'फिषोऽन्त उदात्त' [फि० सू० ॥ इत्यन्तोदात्तत्वम् । पूर्वोक्तेष्वग्रगीरित्यादिनिर्वचनेषु प्रकृतिप्रत्ययावशेषप्रक्रिया यथोचितं कल्पनीया। एतदेवाभिप्रेत्य यास्क आह। 'अथ निर्वचनम् । तद् येषु पदेषु स्वरसंस्कारौ समयौँ प्रादेशिकेन गुणेनान्वितौ स्याता तथा तानि निब्रूयात् । अथानन्वितेऽर्थेऽप्रादेशिके विकारेऽयंनित्यः परीक्षेत केनचिद्वत्ति- सामान्येन । अविद्यमाने सामान्येऽप्यक्षरवर्गसामान्यानि यात्, न वेव न निर्ब यात्।' [नि० २।१] इति । अस्थायमर्थः तत् तत्र निर्वचनीयपदसमूहमध्ये येष्वग्न्यादिपदेषु पूर्वोत्तरीत्या स्वरसंस्कारौ समर्थों व्याकरणसिद्धौ स्याताम् । स्वर उदात्तादिः। संस्कारो नि-प्रत्ययादिः। किञ्च तौ स्वरसंस्कारी प्रादेशिकेन गुणेनान्वितौ स्याताम् । शब्दस्यैकदेशः पूर्वोत्तोऽगिधातुः प्रदेशः। तत्र भवो गुणो गतिरूपोऽर्थः। तेनान्वितौ। तान्यग्न्यादिपदानि तथा व्याकरणानु- सारेग निब्रूयात् । तच्च निर्वचनमसाभिः प्रदर्शितम् । अथ पूर्वोक्तवलक्षण्येन कश्चित् स्वेन विवक्षितोऽर्थो नान्वितस्तस्मिन्छब्देऽनुगतो न भवेत, तस्यैव व्याख्यानम्-अप्रादेशिके विकार इति । अग्रनयनादिरूपः क्रियाविशेषो विकारः । स च प्रदेशेनाग्निशब्दकदेशेनात नाभिधीयत इत्यप्रादेशिकः । एवं सति यः पुमान् अर्थनित्यः स्वविवक्षिोऽर्थे नियतो निर्बन्धवान् । ब्राह्मगानुसारेग वा देवतान्तरविशेषगत्वेन योजयितु वा स निबन्धः। तदानीं स पुमान् केनचिद्वृत्तिसामान्येन स्वविवक्षितमय परीक्षेत तस्मिन्छब्दे योजयेत् । वृत्तिः क्रिया, तपेग सामान्यं सादृश्यम् । अस्माभिश्चाग्रनयनादिरूपं क्रियात्व- सामान्यमुपजीव्याप्रगीत्वायर्थो योजितः। तदिदं यास्काभिमतं निर्वचनम् ।

·20 VEDIC SELECTIONS [i. 1.1 स्थौलाष्ठीविरक्षरसाम्याभिर्वक्ति । अनोपनशब्दस्यादौ निषेधार्थमकाररूपमक्षरं विद्यते। अग्निशब्दस्याप्यादावकारोऽस्ति । तदिदमक्षरसाम्यम् । शाकपूणिस्तु वर्णसाम्याधिर्धते । दग्धशब्दाग्निशब्दयोगकाररूपवर्णेन, साम्यम् । सर्वथापि निर्वचनं न त्याज्यमिति । रळ इत्येतत् पदं कृत्स्नमप्यनुदात्तम्, 'तिङ्छतिक' [२८] इत्यतिङन्तादग्निशब्दात् परस्य 'ईळे' इत्यस्य तिङन्तस्य निघातविधानात् । पद- द्वयसंहिताकाले स्वीकारस्य धातुगतस्य 'उदात्तादनुदात्तस्य स्वरितः' [ ८६६] इति स्वरितत्वम् । तस्मादूर्ध्वभाविन एकारस्य तिङ्प्रत्ययरूपस्य ‘स्वरितात् संहिताया- मनुदात्तानाम्' [१॥२॥३९] इत्यैकश्रुत्यं प्रचयनामकं भवति ।। पुरः-शब्दोऽन्तो- दात्तः, 'भयं पुरो भुवः [तै० सं० ॥३।२।१] इत्यत्र तथैवाम्नातत्वात् । 'पूर्वाधरा- वराणामसि पुरधवश्वेषाम्' [५।३।३९] इति पूर्वशब्दादस्प्रत्ययः पुरादेशश्च । ततोऽत्र प्रत्ययस्वरः। धामो निष्ठायां 'दधातेहि' [१४२] इत्यादेशे सति प्रत्ययस्वरेणान्तोदात्तो हितशब्दः । तत समासान्तोदात्तत्वे प्राप्ते तदपवादत्वेन 'तत्पुरुषे तुल्यार्थ" [२२] इत्यादिनाव्ययपूर्वपदप्रकृतिस्वरत्वम् । यद्वा 'पुरो. ऽव्ययम् [शश६७] इति गतिसंज्ञायां गतिरनन्तर' [६।२।४९] इति पूर्वपद- प्रकृतिस्वरत्वम् । तत ओकार उदात्तः। अवशिष्टानामनुदात्तस्वरितप्रचयाः पूर्व- *S. probably wrote निषेधार्थकम. + गकारवर्णन M. P. | In the printed editions no accent marks are shown. But since this is quoted to establish the correct accent of gri, accent marks are absolutely essential hore as in the case of ta' wara later .on. In the printed TS. व is marked with the sign of the अनुदान because of the following उदात्त. 1 S. discards the first explanation in his subsequent writings. Sees. under.i. 44. 10, i. 55.3, i. 94. 6, AV. iii. 19.1, etc.

·i. 1.1] 21 THE RGVEDA : AGNI बद्दष्टव्याः। आद्याक्षरस्य संहितायां प्रचयस्वरप्राप्ती उदात्तस्वरितपरस्य सच्चतर [१२।४०] इत्यतिनीचोऽनुदात्तः।* 'यजयाच" [३।३।९०] इत्यादिना यजतेनड्प्रत्यये सत्यन्तोदात्तो यशशव्यः । विभक्त सुप्स्वरेणानुदात्तत्वे सति पश्चात् स्वरितत्वम् । देव-कशब्दः पचायजन्तः । स च फिट स्वरेण' प्रत्ययस्वरेण चित्स्वरेग' वान्तोदात्तः। ऋत्विक्-शब्द ऋतौ यजतीति विग्रहे सति 'ऋत्विग्दरक" [३।२।५९] इति निपातितः। 'गतिकारकोप- पदात् कृत्' [पा० ६।२।१३९] इति कृदुत्तरपदप्रकृतिस्वरेणान्तोदात्तः। विभक्तिस्वरः पूर्ववत् । होतृ-शब्दस्तृन्प्रत्ययान्तः, नित्स्वरेणायुदात्तः । स्वरितप्रचयौ पूर्ववत् । रखशब्दो 'नविषयस्यानिसन्तस्य' [फि० २।३] इत्यायुदात्तः। तथा चाम्नायते 'रत्न धात' । [३० सं० १३५५८] इति । रतानि दधातीति विग्रहः। समासत्वा- दन्तोदात्तो रत्नधा-शब्दः। यद्वा कृदुत्तरपदप्रकृतिस्वरः । तमप-प्रत्ययस्य . 1 2 * Some MSS. add यद्यपि पदकाले हितशब्दान्तगतस्ये कारस्य खरित दुर्लभ- मुदात्तपरत्वाभावात, मावा इम्बम्तावदवग्रहान्तरम् [ऋ० प्रा० १०२०-२८] इति प्रातिशाख्ये- ऽवसानविधानात् । अत एव तैत्तिरीया अनुदात्तमेवाधीयते, तथापि यथा सन्धायमानानामनेकीभवतां खरः । उपदिष्टम् था विद्यादक्षराणामवग्रह ॥ [ऋ० प्रा० श२४] इति पातिशाख्येऽतिदेशादिष्ट सिद्धिः। This would appear to be a later addition from the commentary of Bhattoji. फिषोऽन्त उदात्त: [फि० १११) । प्रत्ययः । पर। आशुदात्तश्च [पा० २१०१-३] । . चित: [पा. ११६३] । / जिलादिनित्यम् [पा० ३।१।१९७] । + M. reads ta' wara without any accent mark and without any reference. M's followers have tried to improve upon this reading and printed 'रब' धाता' इति. Similarly, under i. 157. 2 M. M. prints मधुवाहनो रथ इत्यादिषु and is unable to trace the quotation. His followers go a step further and print 'मधुवाहनो रथः' frifty, of course without any reference. The correct reading is 'मधुवाहने रथे' and the expression occurs in RV. 1. 34. 2.

·22 VEDIC SELECTIONS [i. 1. 1 पिक्सरेणानुदात्तत्वे सति स्वरिवप्रचिती। संहितायामाचाक्षरस्य प्रथयो द्वितीया- धरस्व सावरत्वमिति। वेदावतार भाचाया चोऽर्थव प्रपत्रितः । विज्ञातं वेदगाम्भीर्यमय संक्षिप्य वयते ॥१॥ f44-Av. Atrem is a different word altogether. Skt. agni, Lat. igni-8, Slavonic ogni, 0. Lithuanian ungni-8. 6-7 between two vowels is changed into ao in RV. In to, comes between the vowels & and g, so it is changed, but in fa; it stands between the vowel and the semi-vowel q and therefore remains unchanged. When, however, we resolve the semi-vowel a followed by the vowel a into 8 and 9 for the sake of the metre, we must read ffaa. Scholars, both Indian and European, have expressed widely divergent views regarding the exact meaning of the root. Yáska explains fuld as ou anla and says: tratayu**f gar af 4. Durga explains it thus: frajerg: ugotaaf uretaraf , que '1988' a' fa. In the Dhātupātha (11,9]the root is read as te ga. The Mahābhāsya (1,3.1, vi, 1. 94] says: &fs: gfagianiand E:, hrô arra ana, i.e., te is found in the senses of praiser prompting and praying (for something), it is also used in the sense of 'sending'. Geldner points out that in iv. 24.2,v. 69,3 etc. f5 is synonymous with ř. In many passages fe is followed by 7 and in others y by ts. So Geldner thinks to means 'to invoke'. Blccmfield, on the other hand, holds that tç is sy no- Dymous with 4. Passages like oj alernitana que:58. 7 and #fanie aa quae x. 30. 4 are quoted by him in support of his contention. Acc. to him it is from (to wish) even as ate is from fage. Cf. Goth. aistan, .aida, to be shy, timid, to honour ; Gk. aidomai (for *ais-domai) to be ashamed, to stand in awe of, t& respect another's misfortune, to feel regard for him. 1 The root to occurs but rarely in classical Sanskrit, one well-known instance being uri Harnais.

·aro i. 1.1] THE RGVEDA: AGNI 23 पुरोहितम (from पुरस् and हित < *पित)-the domestic priest. fat-the officiating priest at a sacrifice. There were originally seven ritviks* :ोट, पोत, नेह, पनोध, प्रभात (= मैवावरुष), पधयु, मान. The number later rose to.16: (i) होता, मंचावरुषः, पचावाकः, गावात (स) बच्चयुः, प्रतिप्रस्थाता, नेटा, उनेला; (iii) बया, मामासी, पापीधः, पोता; (iv) उदाता, प्रस्तोता, प्रतिहर्ता, सुब्रमण्यः. पुरः is derived by Indian grammarians from पूर्व with पस्. European scholars point out that both पूर्व and पुरः, पुरा, etc. derived from the root oor . Av. puro, Gk, páros, Goth. faura, O.E. fore. धित is found in such compounds as सुषित, दुर्षित, मिवधित, युवधित, etc. (of. Paninj vii.4.45). In Av. and O. Persian we find data with the full grade. In Lat. con-ditus, ab-ditus, creditus, etc. ditus corresponds to Skt. धित. Cf. Gk. thetis. In the case of the root Ty, which became later of, we have a similar breaking down of u to , though the original u is preserved in forms liko न्यग्रोध, वौरुष, etc. Similarly, the imper. 2. sing. ending घि (Gk, thi, Av. di) became fs in later Skt., though it is preserved in forms like जुधि, पधि, शाधि, etc. | Both पुरोहित and पुरः धा are used in A.B. xl.1: नहबाप. पुरोहितस्य राजी देवा पन्नमन्ति, तम्माद राजा यक्ष्यमाणे बाबणं पुरो दधीत, यजम्य-is to be construed with ऋत्विजम् and not with पुरोहितम, as the genitive generally precedes the word governing it and as both कम्य and ऋत्विजम् belong to the same pada. In viii. 38. 1 Indra and Agni are called the ritviks of the Yajna : यजस हि स्थ ऋत्विजा. यत्र, Av. ayasna, Gk. hagnos ; यज्ञम्य Gae. yasnahya, Y.AV. yasnahe. -देवम्-qualifies विनम (the divine priest) or is in apposition with fuq (God, the priest). In view of v. 22. 2 and v. 26. 7 where we find दधाता देवमत्विजम् the explanations of Madhava (यशस्थ खामिमम्) . * Cf. RV. ii. 1.2: तवा हवं तव पो बत्वियं तव नेष्ट्रवमपिडतायतः । तव प्रचाख खमपरीयसि बना चासि ग्रहपतिव नो दमे ।

·24 VEDIC SELECTIONS [i. 1. 1 and Skandasvāmin (1T EIGTE Stafauti al gr for fast ageranwife alfa apara que ) can hardly be accepted. Indian commentators are generally agreed in deriving a from Ferg 'to shine'. The derivation, however, presents two difficulties. In the first place the suffix ought to be acc. to quyula: ii. 1. 135. In the second place the fominine will be formed with gr instead of. The first difficulty is got over by adding the suffix च ace. to नन्दियहिपचादिभ्या स्थगिन्यच: iii. 1. 134 and the second by reading eat in the quife list with Z as the indicatory letter. As is well-known 98177 can supersede any previous or subsequent rule and when a arfauftea or gain has ? as an indicatory letter the feminine is formed with unaccented & acc, to fesztuzº iv, 1. 15. European commentators, generally, derive from a heaven. The word originally meant celestial for the son of heaven) and then it came to mean God. Even though the secondary suffix has been added there is no af; as in the case of an adj. 'healing', noun 'medicine’, from 497 physician. We may explain this view-point thus in Sauskrit: atara #17 'Fearleia_faeza' [x131870] xfa a fer [8181er] a aj yqi qonrygin: [err/2c] xmfefacute qu: pratimai The root fez is merely an extended form of a to shine, 80 it is difficult to see how the existence of such a root can be repudiated. The Latin words divine, Diana, and the Greek words Di(w) 08 and Zeus are all connected with this root. See BLOOMFIELD, The Religion of the Veda, pp. 108-109. a appears as daēva in Av. but means (gods of the pre- Zoroastrian perind, i.e.) 'demon'. Similarly ahura corresponding to Sanskrit 995 (which originally meant the highest divinity but later came to signify) 'demon' means God in Av. Skt. devá-m, Av. daēvam, Lat, deu-m. With the form will be fem and not 29.

·i. 1. 1] THE RGVEDA: AGNI 25 #fana-The formation is explained by RV. x. 2.5 aforrt eat qu ama, AB. xxi. 4 #fan #TAT , etc. Skt. ſtuh, Av. ratu, Gk. arty-8, Lat. artu-8. Skt. yajate, Av. yaxaite, Gk. håzomai (for *hágio-mai) 'I revere'. anty-In the 1st pāda sgoi is called yoifea, the domestic priest, in the 2nd pāda, he is called the priest of the sacrifice and in the third pāda the seer mentions the particular sacrificial priest, viz., Hotr. “When the Purohita, who was the spiritual advi-er of the king in all his religious duties, actually took part in one of the greut sacrifices... he was normally the Hotr." There is a difference of opinion among scholars, both Indian and foreign, regarding the derivation of the word 1a. Aurņavābha, a very ancient writer, derives it from s 'to sacrifice', while Yāska and his followers think that the word comes from por 'to invoke'. In the Ailareya Brāhmaṇa siz is derived from 91-98*. The function of the ta is no doubt to invoke the gods and this is omphasised in the Brihmaņa derivation. The word, however, corresponds exactly with Av. xaotar and is to be derived from g (from which, by the way, the English word God is also derived). Thus Macdonell and Keith write in the Vedic Index: " is the name of one of the oldest and most important priests of the Vedic ritual the counterpart of raw... * Fazit petra, va 157 276 unfa , fara i 122199 sfa ? JETA E तव यथाभाजन देवता अममावहामुमाव हे त्याचाहयति तदेव होताँतत्वम्। 1.2. "They say, 'Since another pours the libation, then why do they style Hotp him who recites (the invitatory verses) and says the offering verses ?' In that he here according to their portion invites the deities. (saying) 'Bring hither N.N., bring bither N.N.', that is why the Hotř has the name." (KEITH). S. explains the formation thus : यन्तस्य वहधाताश्चान्दस्वा प्रक्रियया होत्शब्दनिपत्तिनं तु नुहोतिधातोः। तस्याडोम- कई वाभावेऽप्यावाहयित्वसहावाहोटत्वमुपपत्रम् ।

·26 VEDIC SELECTIONS [i, 1. 1 - the Zaotar of the Avestan priesthood. The word must be derived from y 'sacrifice' as was held by Aurņavābha; this indicates a time when tbe jie was at once sacrificer (the later Adhvaryu) and singer. But the functions were already olearly divided in the Rigveda, where the Hotř's chief duty was the recitation of the Sastras. He was also in the older period often the Purohita of the king, an office later filled by the priest." Macdonell appears to have changed bis opinion later, as in the Vedic Reader he derives fte from 'to call'. Lanman points out that the sense of 'invoker,' naturally suggested by his function in the ritual, was popularly associated with the original sense of 'offerer' and the word thus came to be connected with to 'invoke', Farang-Masculine words ending in a like can, ata, etc., became practically obsolete in classical Sanskrit, though grammarians mention 1999, H, etc. The comparative and superlative suffixes also are much more frequent in Vedio than in classical Sanskrit. For Taulant we should probably say forach tacy in classical Skt. In vii. 16. 6 Agni is invoked thus: mu ta' Wanaf · ant ofe. In v. 1.5 Agni is described thus: AA Tarraitsfustan Forgelet ositta. In VS. xxvii. 15 Agni is described as a 19h. Sometimes ra occurs along with gran, as putra ragird EiTİ i. 94. 14, five faci tan iv. 5. 12; sometimes with TH, as, ag tar funni fa crua iii. 2. 11. Bo ta must mean jewel, yems, riches, treasure. Geldner Geldner says: "ratna 'Kleinod' (gem), especially in its older sense, vis., the prize of victory, reward. The word is often used for the reward which the sacrificer or singer expects." The derivation is uncertain. Some derive it from t to give, some from tū to rejoice, while some modern philologists postulate a root *rent for this word. .

·i. 1.1] THE RGVEDA: AGNI The suffixes तर and तम are generally separated by पया in the pada text, e.g., चिवश्व:ऽतमः (i. 1. 8) etc. In the case of words ending in दातर दातम धातम पातम गोपातम भूतर Fan and an, however, it is these words that are separated and . not it and M. This appears to be due to analogy. We shall see that भ्याम् भिस् भ्यस. and सप् are not separated after long vowels. So taufa: is analysed tasulfor: and after tasurfar: we have casetata, etc. Thus we have afca: SYIA: ix. 1. 3 but afcafaqata viii, 48.1. Bk.dhātamam, Av.datamom. 2 अग्निः पूर्वेभित्र विभि भग्निः । पर्वभिः ऋषिभिः रोद्यो नूतनेरुन । ईख्या नूतनः | उत| स देवा एह वक्षति ॥२॥ सः | देवान् | था | इह | वक्षति ॥२॥ Agni (Agnth) is worthy of being praised (idyah) by ancient (pū'rvebhiḥ) sages (r’şibhiḥ) and (utá) by modern ODAS (nü'tanaiḥ), may he (sáḥ) bring (ā'vakşati) hither (ihá) the gods (devan). अयम् अग्नि पूर्वेभिः पुरातनै' ग्वगिरः-प्रभृतिभिः ऋषिभिः ईधः स्तुत्यो नूतनैः उत इदानीन्तनरस्माभिरपि स्तुत्यः। सः अग्निः स्तुतः सन् रहु यज्ञे देवान् हविभुज प्रा वक्षति । वह प्रापणे' [धा० १९८५] इति धातुः । भावहस्वित्यर्थः। पूर्वेभिरित्या 'बहुल छन्दसि' [१॥१०] इति भिस ऐसादेशा- भावः) 'पुर्व* पर्व मर्ष पूरणे' [धा० ॥५६८-७०] इति धातुः। पूर्वति- In the words of RV. पुराण:. पूर्व पर्व पर्व पूरणे-M. P.; under i. 19. 7 M. P. read पूर्व पर्व मई पूरचे. Some Dhatupāthas read पूर्व with long अ, but पुर्व is the correct form of the root. The Manoramā on Durga's Dhatupātha says: खमध्यमवर्गीयाकारोऽयम् ।...दनोयोऽयमिति मैत्रेयः । 1 ·-28 . ." VEDIC SELECTIONS [i. 1.2 धातोरन्-प्रत्यय औणादिकः । इन्प्रत्ययान्त ऋषि-शब्दः। 'ऋष्यन्धक [५] इति निपातनालघूपधगुणाभावः । कित्प्रत्ययो वास ज्ञेया [eo Im९]) तौ शब्दौ नित्स्वरेणाघुदात्तौ। ईब्यशब्दस्य ग्यत्- प्रत्यवान्तत्वात् "तित् स्वरितम्"* [६॥॥१८५] इति स्वरिते शेषानुदात्तत्वे प्राप्त तपवादत्वेन "ईडवन्द [६१।२१४] इत्यादिना- चुदात्तत्वम् । 'नवस्य नू बसनन्खाश्च' [५३०६] इति वाति केन। नवशब्दस्य नू इत्यादेशस्तनन्प्रत्ययश्च महावार्तिके विहितः । ततो नित्स्वरेणायुदात्तः । अवशिष्ट- खरा अग्न्यादिषु नूतनान्तेषु पूर्ववदुन्न याः। उत शब्दो यद्यपि विकल्पाथें प्रसिद्ध- * The rule is sometimes quoted as far afcam and sometimes as तित् म्वरित:. The latter would appear to be the correct form, but it is difficult to say anything for certain. Cf. veitit hafaat iii. 1. 4 and अनुदान प्रान्ताभिपूजितयो: viii. 2. 100. + M. M. notes that the portion 74 ayaqa sfa गतिकन is added in the margin in several of the MSS. collated by him. This shows that it was originally a reader's note which subsequently became a part of the text. S. derives नूतन also under iii. 32. 13 ( नवशब्दस्य वपतनन्खाश्च प्रत्यया वतन्या नू इत्यादशश्च ) and under iii. 47. 5 (नवश्ब्दस्य न इत्यादेशः नपतनन् ] खाश्च प्रत्यया वक्तव्या इति सन[न] प्रत्यय:) where the printed editions drop the q after a in two places as is also done in Keilhorn's edition of the Mahābhāsya where we read नवस्य न बपतनखात्र। इत्ययमादेशो वनाव्य: । वपतनखाश्च प्रत्यया वतीव्या:. In all these cases the scribes have carelessly written one न for two (of. Haplology in language).. Curiously enough in the printed Kāśikā (Lazarus, 1898) we find under v. 4. 25 : नवस्य नू बादशस्तपखाच प्रत्ययाः, where the correct reading would appear to be °नपतनपखाच प्रत्यया:. Unfortunately neither the Nyāsa nor the Padamañjari comments on this portion. I should prefer महात्ती (meaning काथिकाहती) to महावालिक here. If महावार्तिक be the correct reading then S. evidently means not the short sūtra-like vārttika but the vārttika as explained by the Mahābhāsyakāra. See Manjusā, October 1954. नवस्य न ·29 .... -- i.1.2]] THE RGVEDA : AGNI up स्तथापि निपातत्वेनानेकार्थत्वादौचित्येनात समुचयाओं द्रष्टव्यः । । 'उच्चावचेष्वर्थेषु निपतन्ति' [नि० ५४] इति निपातत्वम् । तर्हि 'निपाता आधुदात्ताः' [फि० ॥१२] इत्युकारस्योदात्तःप्राप्त इति चेत्, न, प्रातः-शब्दवदन्तोदात्तत्वात् । यथा प्रातः- शब्दोऽन्तोदात्तत्वेन स्वरादिषु [११३७] पठित एवमुत शब्दस्यापि पाठो. द्रष्टव्यः, स्वरादेराकृतिगणत्वात् । यद्वा 'एवादीनामन्त। [फि० ४॥१४] इत्यन्तो- दात्तः। स इत्यत्र फिट् स्वरः । देव शब्दः पूर्ववत् । देवानित्यस्य नकारस्य संहितायां 'दीर्घादटि' [३९] इति रुत्वम् । 'अत्रानुनासिका' [३२] इत्यनुवृत्ती 'आतोऽटि नित्यम् ' [८१३३] इत्याकारः सानुनासिकः । 'भो भगो" [१७] इति रोयकारः। स च 'लोपः शाकल्यस्य' [१३।१९] इति लुप्यते । तस्यासिद्धत्वात् न पुनः सन्धिकार्यम् ।) आडो निपातत्वादायुदात्तत्वम् । इदमो ह-प्रत्यये सति निष्पनत्वात् इहशब्दे प्रत्यय-स्वरः। वहति धातो डर्थे छान्दसो छूट । तस्य स्य-प्रत्यय गतस्य यकारस्य लोपोऽपि छान्दसः । यद्वा लेटि 'सिब्बहुलम्" [३॥१॥३४] इति सिप्प्रत्ययः। 'लेटोऽडाटौं' [३२४१९४] इत्यडागमश्च । ततो वक्षतीति सम्पद्यते । तस्य तिङन्तत्वाभिघातः। संहितास्वराः पूर्ववत् ॥२॥ (1" On स्वरादिनिपातमन्याम i. 1. 37, the Kasikā says: खरादौनि शब्दरूपाणि निपाताशाव्ययमज्ञानि भवन्ति । खर् अन्तर प्रातर एते अन्तीदात्ता व्यन्ते । etc. In general the readings of the 192ga's accepted by the author of the fazaaara are niore reliable than those in the Siddhānta Kaumudi and other works. The faizgaafa reads एवमादीनामन्त: but in this particular instance एवादौनामन्त: seems preferable. S. appears to vacillate between talent and vaatamata. पूर्ववामिडम [पा० ८।२।१]। इदमोह: [पा० ५।२११] । स्य, सिप, etc., are known as विकरग's. But like काच, काम्यच, etc., they are regurded as प्रत्यय's, as they are rend in the प्रत्यय section of the Astādhyāyi. Hence the Kalikā says : धातोयथासम्भव स्थतासौ प्रत्ययो भवत: [iii. 1. 83], धातो: सिपप्रत्ययो भवति बहुलं लेटि परत: [iii. 1.34], etc. In his subsequent writings Sāyaṇa discards this absurd explanation. 2 3 5 6 ·30 VEDIC SELECTIONS [i. 1. 2 gafa:- In the Vedas the Instr. pl. of a-stems is formed both with -ebhis and with -ais. Thus in the second pāda we have a... Sometimes we find -ebhis and -ais side by side, as in the gafară: i. 33. 2. In RV. -ebhis is used especially with adjectives, and the pronouns Te, at, ate, etc., admit only this ending. Pāṇini framed the rule wait fare de and then made the iu portant reservation Trei erefe. The Instr. pl. in -elhis is found in Pali and Prakrit but is conspicuous by its absence in classical Sanskrit, except in pia; tbe Instr. pl. of the stem (*), where the only monosyllabic ôą among forms consisting of more than one syllable sounds discordant. This is the only ending in O. Pers. (-aibiš). In the Avesta the normal ending is - aiš and the word aēibiš (Skt. H: from H) is exceptional as in Skt. Tbe poets often speak of the ancient and modern seers. Sometimes they add a third category-the middlemost; cf. vii, 22, 9: a gå ut at a war's antía 9947 fant: 1 wa ang her fax41.99 gadi ga arafa: 8217: "Those old seers and those that are modern, O Indra, who have produced hymus, (as to them, so) to us be thine auspicious friendship; ye gods, preserve us evermore with blessings." et fe a araga: gtrat: 'ace' urg: gant CIT: 1 @ xari' a 'gale' Barqar yaxa afuuvi. 21. 5. "Yea, here were they who, born of old, have served thee, thy friends of ancient time, thou active worker, Bethink thee now of these, invoked of many! the midmost and the recent, and the youngest." g: diafasia Rift Rs safe: 1 iii. 82. 18. lafa: fafar: 1 010€ arva: 1 ·i. 1. 2] THE RGVEDA: AGNI 81 Vsimilarly, "the later Avesta notes the antiquity of the older" common. (Mills, S.B.E., xxxi, p. 293, f. n. 4): Staota Yesnya yasamaide, yā dātā anhāuš paoruyehyā—We adore the Staota Yesnys (hymns), which (are) the laws (revealed) by the ancient Rulers (TARAPOREWALA, Selections from the Avesta, pp. 206,207,213). Karafa:-æfa from q 'to flow' means one overflowing with inspiration, hence seer. Fuat Hagelt:. If the Pada text far; is separated by an अवग्रह, because before भ्याम, भिम, भ्यस, and सफ words are technically regarded as qe's. Pāṇipi's rule on the point is : aragaaraaja, afa *# i. 4. 17-18. (These endings are, however, never separated after long vowels, hence gěla: is not analysed. Since in the case of gaa: the ending is not fwą but ta, the word is not analysed. $0:- a; is used in the same sense. In RV. gerundives are formed with ya, āyya, én-ya' and tua. Of these ya is the most tavyá and aniya, sc common in the later language, make their appearance in AV. for the first time. With fo: cf. Gk, aidoios 'having a claim to regard. reverence, compassion'. qaå:-"With the suffix -tana and its synccpated form -tna are made, from adverbs or prepositions, a very few adjectives with a temporal sense : nūl.tana and nūl-tna 'present' (nū now), sanā-tána.(AV.) and saná-tna-(AV.) 'eternal' (sanā 'from of old'), pra-iná-'ancient' (prá 'before').” [MACDOXELL, Vedio Grammur, p. 133.] Thc antonym of aaa is goiu and not garaa which is not sanctioned by older grammarians. 274 'now' is also derived from this I (Av. nū, Gik. nu, Lat. num, Goth. nu). 89-(Av. uta, O. P. utā, 'and", cf. Gk. ēdte 'as', 'like as', from ē and úte sa), means 'and' in the Vedas. In classical Sku, it means 'or'. From meaning 'and' it came to mean 'on the hand......on the other band' and then 'or'. Thus प्रतुत in class. Skt. means 'on the contrary'. ope i ghiaio ai-17.maa:, iii, 4. 14. See also Unadi, iii. 86 ff.

·82 VEDIC SELECTIONS [i.1.2 दवा -The Aco. pl. ending was originally -ns as we find in sentences like yataisufa, privagía, etc. As Skt. does not tolerate a final conjunct the 8 was dropped and the previous vowel if short was lengthened by way of compensation. But the conjunct can be avoided in another way also, viz., by nasalising the n and retaining the 8. Thus *देवन्म् पा > दवास् चाह>देवा: श्री >देवा एह। Similarly in the case of हरी रिव, the process is as follows: *हरिनम् इव > हरौंम् इव > हरौं : एब>हरौं रिव. Cf. पिबा सोममतरतु i. 15. 5, drink Soma after the Rtus. यतः पूर्वी इव मखौ रन हय v. 53. 16 "so call thou unto them who come as ancient friends''; येगा वर्ण ततनाम नरभि v.64. 15 "wherewith we may spread forth mid men like the Sun." Thus final 7, proceded by al, becomes' in RV. when followed by vowels within the pāda ; precederl by ई, ऊ or ऋ, it becomes ई':, ऊ: and a : in the same circumstances. बचति-3 sg. 8-aor. subj. of वह 'to carry.' vah +8 (the sign of the aorist) + a(the sign of the subjunctive + ti(primary ending)> vakşati. With secondary ending the form will be 997. In the present system there will be two forms-वहात and वहात. as . v3 अग्निना रयिमत्रवत् पोषमेव दिवेदिवे। यशस वीरवत्तमम् ॥३॥ अग्निना | रयिम् | अभवत् | पोषम् | एव | दिवेऽदिवे | । यगसम् | वीरवत्तमम् ॥३॥ . 'Through Agni (Agninā) may one win (asnavat) day by dry (divédive) wealth (Tayim) and prosperity (póşam ová), glorious (yasásam) and most rich in heroes (vīrávattamam).

·85 THE RGVEDA : AGNI आधाने तृतीयेटी प्रथमाज्यभागस्यानुवाक्या') सिसितंच-पुष्टिमन्तावग्निमा रविमश्नवदु, गयस्फानो अमीवहा' इति । आ. श्री० २१॥२७]*। सूलगता तृतीया। योऽयं होता स्तुत्योऽग्निस्तेन अग्निना निमित्तभूतेन यजमानो रयिं धनम् अभवत् प्राप्नोति । कीदृशं रयिम् १ दिवे दिवे पोषमेव प्रतिदिनं पुष्यमाणतया वर्धमानमेव, न तु कदाचिदपि क्षीयमाणम्। यशसम् दानादिना यशोयुक्तम् । वीरवत्तमम् अतिशयेन पुत्रभृत्यादिवीरपुरुषोपेतम् । सति हि धने पुरुषाः सम्पद्यन्ते ॥), पिशब्दो मघमित्यादि-धननामसु पठितः [निघ० २।१० ] । तत्र फिट् स्वरः। (अभोतेर्धातोर्लेटि व्यत्ययेन तिप्। 'इतश्च लोपः" [३।०९७] इतीकारलोपः। 'लेटोऽडाटौ' [२९४] इत्यडागमः। ततोऽश्नवदिति भवति । तस्य निघातः) घमन्तत्वात् पोष-शब्द आधुदात्तः। एव-शब्दस्य निपातस्वेऽपि एवादीनामन्तः' [फि° ॥१४] इत्यन्तोदात्तत्वम् । वकारान्ताहिन्- शब्दात् परस्याः सप्तम्याः 'सुपां सुलुक' [३९] इत्यादिना शे-भावे S 1 भाधानमनुपदमेवोतम्। तव यान्तिमेष्टिस्तस्ामान्यभागहितयमनुष्ठेयम्। तत्र प्रथम पागाभागोऽपिदेवताको भवति, उत्तरश सोमदेवताकः। तव प्रथमख्याजाभागस्य 'पिना रयिमत्रवत्' इत्येषा ऋगनुवाकया, उत्तरस्य च 'गयस्कानो अमौवहा' [ऋ० सं० EAR] प्रत्येषा। As Sāyaṇa quotes from Asvalāyana where possible, he must have written the portion within square brackets which appears to have dropped out subsequently through the carelessness of scribes. Indian commentators are unanimous in taking 429 here in the sense of the present indicative. Under i. 40. 6-7, 93. 3. 113. 18, etc., however, पत्रवत् is explained as व्यान यात् or व्याप्रोत- This will make fea you acc. to i. 1. 13 and complicate matters for the Padapāțba. The alternative explanation of Bhatta Bhāskara that gat is used here for wat is much more acceptable. 3-1874B.T. 2 ·84 VEDIC SELECTIONS [i. 1.8 -सति 'सावेकाचा' [१८] इत्यादिना, 'अरिदम्पवादि० [1] इत्यादिना वा तस्योदात्तत्वम् । 'नित्यवीप्सयोः' [1] इति द्विर्भावे सत्युत्तरभागस्य 'अनुदात्तं च' [३] इत्यनुदात्तत्वम् । (यशोऽस्यास्तीति विग्रहे सति 'आईआदिभ्योऽच्' [ पा२।१२७] इत्यच्-प्रत्ययः ।) चित्वरं व्यत्ययेन बाधित्वा मध्योदात्तत्वम्। फिटस्वरेणान्तोदात्ताद् वीर-शब्दादुत्तरयो- मंतुप्तमपोः पित्वादनुदात्तत्वम् । 'हस्वनुड्भ्याम् [६।११७६] इति तु न, साववर्णान्तत्वात् 'न गोश्वन्' [६१८२] इति प्रतिषेधात् ॥३॥ This stanza has been construed differently by different commentators: Skandasvamin : अग्निना (दत्तम, अग्नी सकाशात) रयिम, पोषमेव (पुष्टिं च), बौरवत्तम यशसम् । कोक्ति) च दिवेदिवे अत्रवत् । Madhava : अग्निना यशसम् (यशस्विनम्) वोरवत्तमम् (बलवत्तमम्) रयिं (पुत्रम्) पोषम एव च दिवे दिवे पत्रवत् । Venkatamādhava: अग्निना [स्तुतेन रयिं (पशन प्रजास) पत्रवत् (भाप्नोति), पोषम् एव (पोषं च प्रजानां च पशूनां च) दिवे दिवे (अन्वहम्), वीरवत्तमं यशसम् (यशव 'पतिशयेन वीरपुरुषयुक्तम)। Sayana (here): अग्निना दिवे दिवे पोषम् एव (प्रतिदिनं पुष्यमाणतया वर्धमानम् एव), यशसम (यशोयुतम्) वीरवत्तमम् (अतिथयेन पुत्रपौत्रादिवौरपुरुषोपेतम) रयिम् अत्रवत् । Siyana (on TS: iii. 1. 11. 1, iv. 3. 13. 5): [अनन] अग्निना रयिं (धमानि) अत्रवत् (सर्वो जनः प्राप्नोति)। (म केवलं धनस्य खरूपमा किन्तु) दिवेदिवे । तस्य धनस्य) पोषम् (पुष्टिमेव प्राप्नोति न तु हासम्। कौदृशं पोषम् ?) यशसम् (कौतिकरम), बौरवनमम् (वीग धम्मदीया: पुत्रा पति वौरवत, बतियन तथाविधम्) । 1 दि. 2 Later po S. quotes this rule alone as it contains the word itself. This is hardly correct as in the Nom. sing. we find in the Veda यशा: and not यशसः. Similarly we have यशस्तर and यशस्लम and not यशसतर and यथसतम. In Skt. att generally means a hero and at a man; in Av. vīra generally means human being and nara a hero. • प्रतिषेधः All, ·i, 1, 3] THE RGVEDA: AGNI 35 Bhatta Bhūskara (on TS. iii. 1.11.1): sfunt fe tft (wt qucaun) पत्रवत् (पवते)। पोषम् चैव (तस्य धनस्य पत्र ते पपिना) दिवे दिवे (दिने दिने)। (tfafáitea) 14 ( nama) TTTH (afauda att: geo: ) [यमादौडशं रयिम् अग्निना सर्वो ननः पवते तस्मात् पहमप्यनिना ईदृशं रयिम् wate] fT4-Acc. to philologists it is derived from fr the reduced grade of t to bestow and means bestowed, possession, wealth, treasure. Skt. I, Lat, rēs (=Skt. Ti:), etc., are cognate, অনুন -3 sg. subj. pr. of way to attain. In the Vedas the root is predominantly Atmanepadin, but in classical Sanskrit it is exclusively Atmanepadin. 4+7 (faqto) + (sign of the subj., strong) +ą (secondary ending)> av 1974, class. Trata. Ved, adnoti, Av, asnoiti. S-aor, sub. *. 0197-prosperity, cf. ix. 66.21: Fusfa af 994. gfe and ge also are used in the same sense. Cf. SB. ii, 3. 5. 1 444: Fata: स्यां सुवीरो वौर: सुपोष: पोषैः । Tafea_Iterative of the loc. sing. of divá day. (ne - Are far I YTETTE 1) afaafa is also used in the same sense. In classical Skt. fea (day, heaven) is found in the expressions festa, अहर्दिवम्, राविन्दिवम्, ननन्दिवम्, etc. दिव, g and यो (from दिव to shine) mean 'day' or 'heaven'. Wackernagel contends that the A-stem divá is first met with (except at the end of compounds) in the epics. So feafea occurring in the Vedas cannot be explained with the help of this diva. fe is really a dative sing. but came to be regarded as a loc. because of the preponderance of a-stems. (See Alt-indische Grammatik, Vol. II, 1, p. 146 $ 59e). "The connection in form between the dative and locative is close and the meanings also play easily one into the other.' PEILE. The Avesta has got only three or four instances of iterative compounds: nmāne nmāne house by house, visi village by village, naram naram man by man, ·88 VEDIC SELECTIONS [i. 1. 3 Vaneq-Some Indian commentators regard it as a noun meaning 'glory' while others hold that it is an adjective meaning 'glorious and qualifies farą or 09 or both. The former meaning makes very good sense : through Agni one attains (1) wealth, (2) prosperity and (3) fame.) But the difficulty is that as- and an-stems when accented on the suffix as here are not used as abstract nouns. Thus ápas--work, apás-active; yasas -glory, yasás-gloriaus, etc. Cf. vayám syāna yasaso jáneşu we would be famous among men; ayáin devā'nām apásām apastamaḥ-he is the most active of the active gods. But this difficulty is not insuperable. Sometimes with the shifting of the accent thero is merely a change of gender without any change of meaning, as in the case of rakpas n. and rakšas m. both meaning Raksasa. Besides sentences like भूरि पोषं स धत्तं बौरवद यश: viii. 23. 21 are almost conclusive. Cj. also ix. 66. 21, s. 91. 15, etc. 979; ure nazat Hammasta el qual a fe (9728130] HÄTTE: 1 ta Aram#4-Skt, vīrá (Av, vīra, Lith. vyras) from a to procreate means man, then man of might, i.e., hero. It appears in Latin with short i as vir man, husband (virago, a man-like vigorous maiden), and in Old English as were, were-wolf (aaa) meaning 'man-wolf'. In Skto and Beng., wat means 'a woman without husband and son.' 'a facfa-yar'. Some philologists have used Wiros, the Indo-European form of this word, to designate the people who spoko the primitive Indo-European language which is the source of Vedic, Old Persian and Avestan, of Greek, of Gothic and other Germanic languages, of Latin, of Old Irish and other Keltic speeches, and of the Slav and Baltic languages, of Armenian and Albanian, of Hittite and Tokharian*. qu:: regufa: 1 शन्दसत्वाचामो न लुक । Skandasvamin. TUTTI 22:4uat Hazin: 1 Venkatamādhava. S. K. CHATTERJI, Indo-Aryan and Hindi, p. 6.

·i.1.3] THE RGVEDA : AGNI 81 This stanza would be regarded by many as an instance of the igure of speech अप्रस्तुतप्रशंसा. पहम् 'चत्र वीय' इति विशेष प्रस्तुते 'पत्रवत्' इति सामान्धेनोफोरप्रस्ततप्रशंसा।) . अग्ने | यम् | यज्ञम् | अध्वरम् । अपने यं यजमध्वरं 'विश्वतः परिभूरसि। विश्वतः | परिऽभूः | असि | स इहेवेषु गच्छति ॥४॥ सः | इत् | देवेषु | गच्छति ॥४॥ O Agni (ágne), the worship and sacrifice, which (yám yajňám adhvarám) thou encirclest (paribhūlḥ ási) on all sides (visvátaḥ),* that (suḥ) goes (gacchati) assuredly (it) to the gods (devéșu). अभिप्लवषडहस्य'. मध्यवर्तिष्कथ्येषु तृतीयसवने मैलावरुणस्य 'अग्ने यं यज्ञम्' इत्यादिको वैकल्पिकोऽनुरूपस्तुचः । एतच सप्तमाध्याये 'एषु' [आ° श्रौ ७1८1१] । “सोमवल्या रसं निष्कास्य सेन यावनिदिनांगा अनुष्ठीयन्ते तावहिरहोभिस्ते सोमयागा व्यपदिश्यन्ते। तथाहि, एकेन दिनेमानुष्ठान एकाठः, दाभ्यां दिनाभ्यां यहः, विभिदिनस्वाह इत्यादि। एवं षड्भिर्दिनेोऽनुष्ठीयते सोमेन याग: स षडहः, इत्युच्यते। तस्य च षडहसोम- यागस्यानुष्ठानप्रकारभेदेन हिविधत्वम् एकोऽभिपयः षडहः, द्वितीय: पृष्ठाः षडह इति । अभिनवषड हे च प्रथमदिवसे अग्निष्टोमनामकसोमयागवदनुष्ठानम्, षष्ठे दिवसे च। हितीय- द्वतीयचतुर्थपञ्चमेष्वहसु उक्थ्यनामकसोमयागवदनुष्ठानं भवति । सोमयागसामान्ये च वि: सोमस्य सवनं भवति, प्रतिसवनं निष्कासितेन रसनानुष्ठीयमाना यागा पपि सवनान्तःपातित्वेन मन्यन्ते । प्रतियागं हवनार्थ यहनामकपाचविशेषे रसं ग्रहीत्वा, वैद्यामवस्थाप्य तत्पावम्, ततः तोवशस्त्राणि पठ्यन्ते, अन्तिम च मन्त्र पठिते सति, तस्य रसस्य कश्चनांगो इयतेऽग्री, पशिष्टय होवादिभिः सवै विग्भिः पीयत इति क्रमः । तव स्तोवं नाम सामसंज्ञकगानयुतमन्त्रपाठन स्तुतिः। शस्त्र' नाम केवल: पठ्यमानमन्त्र : सम्पाद्यमाना सुतिः। पन्ने पव्यमानश मन्त्रः शस्त्रयान्या याज्येति वोचत । तव सीवाणि उदावादिमि विग्भिः सूयन्ते। शस्त्राणि च होवा, . .

·B8 VEDIC SELECTIONS i.1.4) इत्यादि खण्डे सूषितम्-अग्नि को वृषन्तमग्ने 4 पशमध्वरम्' [आ' औ° 161] इति । तस्मिंस्तृचे या प्रथमा सा सूक्ते चतुर्थी। वामेता चतुर्थीमचमाह ।। म अग्ने, स्वं यं यज्ञं विश्वतः सर्वासु विभु परिभूः परितः प्राप्तवान् पसि, स इत् स एव यज्ञो देवेषु तृप्तिं प्रणेतु स्वर्ग गच्छति। प्राच्यादि- चतुर्दिगन्तेष्वाहवनीय-मार्जालीय-गार्हपत्याग्नीधीयस्थानेश्वग्निदति। परि-शब्देन होसियादिधिष्प्यव्याप्तिर्विवक्षिता। कीदृशं यज्ञम् ! अध्वरम् हिंसारहितम् । न सग्निना सर्वतः पालितं यज्ञ राक्षसादयो हिंसितु प्रभवन्ति । अग्निशब्दस्य पाष्टिकम् [६॥॥१९८] आमन्त्रितायुदात्तत्वम् । न विद्यते ध्वरोऽस्येति बहुव्रीही । मैवावरुणेन, ब्राह्मणाच्छसिना, पच्छावाकेन च शयन्ते । तच होतुः प्रतिमवनं शस्त्रयं भवति । तदितरषां च मैवावरुणादीनां प्रात:सवने तृतीयसपने चकैकं शस्त्रं भवति । एवञ्चाधि- टोमे प्रथम सोमागे होतुः षट् शस्त्राणि होवकाणां मैत्रावरुणब्राह्मणाच्छंस्थच्छावाकानां सवनहये षट् शस्त्राणोति मिलित्वा हादश शस्त्राणि भवन्ति । तानि यथायथं प्रपठ्य तदधिकानि चौणि शस्त्राणि उक्थ्यनामक सोमयागे पठनौयानि भवन्ति । एवं चौथ्ये साकल्येन पञ्चदश शखाणि भवन्ति । यदा पुनरनेकैदिनैरनुष्ठेया भवन्ति सोमयागास्तदानीमभिलवादिषु यागेषु मैवावरुणादिभियं विग्भिः खोयशस्त्रशंसनावसरे तहिवसोये उदातृणां तोवे सामगानार्थ यस्तृच उपासस्य शंसनं कर्तव्यं भवति । स चायं तच: तोपियशब्देनोच्यते। ततः परबिन्दिने यस्मिंस्तृचे उदाभिर्गानं करिष्यते तस्य वचस्य पूर्वस्मिन्दिने सोवियशंसनोत्तरं मनं. कर्तव्यं भवति । तस्य चास्य परदिनीयसामस्तोषियस्य दृचस्य पूर्वस्मिन् दिनेऽनुरूपशब्देन व्यवहारः क्रियते याज्ञिकः। तदुक्तं ब्राहाणे 'य: श्व: स्तोवियम्तमनुरूपं कुर्वन्ति' इति । एवं चाव यागे मैवावर नामकेन ऋत्विजाऽनुरुपलेन वक्तव्यं चाय वैकल्पिकमुक्तमाश्नायनश्रौतसूत्रे । नव 'पने यम्' इत्ये कतरम्तृचः। तदेतत्सर्वमवधाय भाष्यकृतोतं 'वैकल्पिकोऽनुरूपस्तृचः' इति ।" Later on S. drops the wife in such cases. The Loc. with verbs of motion is rather unusual in classical Skt., but in i. 1 S. seems to be influenced by देवेषु गछति, see under i. 1.1; under ii. 12. 1, etc., he uses the Acc. . पध्वरशब्दोऽयं यामिन्यनेन पौनकल्यान यज्ञनाम। किं तर्हि? तविशेषणम्। परतिः हिंसाकर्मा। धरणं धरी हिंसा यखिन् नाति सोऽधरः। यहि सर्वस्यानुग्रही न रिसा।...अथवा पधय बानीतिः । विद्यमानो ध्वरो यस्य सोऽध्वरः। Skandasvamin. 1 ·i. 1.4] THE RGVEDA : AGNI 89 'नमसुभ्याम्' [२] [१२।७२] इत्यन्तोदात्तत्वम् । विश्चत इत्यस तसिक प्रत्ययस्वरत्वं बाधित्वा पूर्ववर्णस्य 'लिति' 'हिति' [१९] इत्युदात्तत्वम् । परिभूरित्यताम्ययपूर्वपदप्रकृतिस्वरत्वे प्रासे तदपवादत्वेन कृदुत्तरपदप्रकृतिस्वरत्वम् । असीति तिङन्तस्य यवृत्तानित्यम्' [१६] इति निघाताभावः ॥ यम् अध्वरम्-यज्ञ (worship) is used in a wider sense than अध्वर (sacrificial act, offering). "Possibly in the designation of the sacrifice as 95 the stress was laid on the element of prayer, praises and adoration; in the designation as wet on the actual work which was chiefly done by the Adhvaryu." OLDENBERG. Cf. i. 44. 3 यज्ञानामध्वरश्रियम, iv. 9. 7, पख्याकं जोष्यध्वरमख्याकं यज्ञमबारः । अयाकं एणुधौ हवम् ॥ where S. explains अध्वरम् as यागम् and यज्ञम् as यशसाधनं sfa: (practically the reverse of what has been said above). यज्ञ and अध्वर are similarly used together in i. 128.4 प्रियजम्याध्वरस्य चेतति and viii. 10. 4 ता यज्ञस्याध्वरस्य प्रचेतसा खधाभिर्या पिवतः सोम्यं मधु. रिभूः though a noun governs the Ace. See V. G. S., p. 302 top. मस्त्र षष्ठयथ दितीया-Skandasvāmin. ऋदयोगलक्षणाषधभावश्चान्दस:-S. on AV. vii. 84. 4. In i. 91. 19 या ते धामानि हविषा यजन्ति ता ते विश्वा परिभूरस्त यज्ञम, परिभूः is used with यज्ञ, in ii. 2. 5 स होता विश्वं परि भूत्ववरम् may he, the Hotr, encompass the whole sacrifice, परि-भू is used with अध्वर, in the present stanza परिभूः is used with both यज्ञ and अध्वर. Skt. pāri, Av. pairi, O. Pers. pariy. Gk. peri, Lat. per ; Skt. bhū, Av. bū, Gk. phu-7 'I become,' Lat. fui-t 'he was,' Eng. be. विश्वत: परिभूरसि-encompassest on all sides. cf. i. 97. 6 त्वं हि विश्वतोमुख विश्वत: परिभूरसि। अप नः शोशुचदधम् ॥ for thou indeed whose face is turned on all sides encompassest the world on all sides, chasing away evil from us with thy light.' In several other passages the sense is made clear by the simile of the wheel and. its spokes : i. 32. 15 सेदु राजा यति चर्षणीनामरान नेमिः परि का बभूव, i.141.9 यत् सौमनु क्रतुना विश्वथा विभुरराव नेमिः परिभूरनायथाः, etc. विश्वत: would appear superfluous at first sight because the same meaning is expressed by परि of परि-भू. To avoid this difficulty Skandasvamin .

·40 VEDIC SELECTIONS [i, 1.4 says; afst: means of unicef soot feluri. Venkatamadhava says: gia: ufchafe für: which is clarified by Sāyana in his com.: forma: (on every side) is used in reference to the four fires outs, histente, em and thita at the four cardinal points, east, south, west and north respectively, while eft aliudes to the four's of the Hotſ, Maitrāvaruņa, Aochivika, Nestr, Potp and Brāhmaṇācchainsin. Sifat is used in the sense of belonging to the site, hence wife has been used for the fuq's of the other priests. fu is "'a sort of subordinate or side-altar (generally & heup of earth covered with sand on which the fire is placed, and of which eight are enumerated), viz., besides the six mentioned above, the Agnidhriya and the Mārjūliya, (M. W.). fuu may also be taken in a wider sense to include fígay on the south-west, 1984 on the north-east and pay on the southwest. Cf. Sak, iv. 8: wat afe afra: mafar, etc. Mūdhava explains the passage with the help of the simile simile noted above and says: a: ofruara qoffeafa, yuq xafe: Geldner takes afon in a metaphorical sense--that thou takest wholly under thy protection.' IF is the neuter of the pronominal stem <, which is found in XCIT, 5a:, etc., just as we in 2017 is the neuter of the pronominal stem) and is an emphatic particle. It emphasises the preceding word and is translated in most cases by Jaying emphasis on that word. It became altogether obsolete in classical Skt., being retained only in the compound particle az if and probably also in feq. Cf. Ei, seeli, 1787. Skt. it, Av. it. dezag gefa—A blending of the two constructions earą næfa and a fagfa. Hence it means goes to the gods and stays there and not merely goes towards them. RV. i. 125. 5 a 78 vfu fayfa faat : gorfa og yfa "On the hign ridge of heaven, he stands exalted, yea, to the Gods he goes, the liberal giver." This Loc. grew rarer and rarer. Cf. $B. ij. 3. 1. 32: gita sya ay carefa. The Loc. is also found in SB. cele ·i. 1.5] THE RGVEDA : AGNI 41 । अग्निहोता कविक्रतुः अग्नि । होता | कविऽकंतुः। सत्यचिवववस्तमः। सत्यः| चितवःतमः देवो देवेभिरा गमत् ॥५॥ देवः। देवेभिः |आ| गमत् ॥५॥ May Agni (agnth) the Hotr (hotā), of wise intelligence (kavikratuh), the true (satyaḥ), of most wonderful glory citrá- Sravastamah), come hither (ā' gamat), a god (devaḥ) with the gods (devébhih) अयम् अग्निः देवः अन्यैः [देवेभिः] देवैर्ह विर्भोजिभिः सह पागमत् अमिन यज्ञ समागच्छतु । कीदृशोऽग्निः? होता, होमनिष्पादक। कविक्रतुः कवि- शब्दोऽत्र क्रान्तवचनः, न तु मेधाविनाम । क्रतुः प्रज्ञानस्य कर्मणो वा नाम । 1 2 होता देवानाम. Sk. कविः, मनीषी, विपश्चित्, etc., are read in the Nighantu in the list of मेधाविनाम's [Nir. iii. 15] or words denoting wise men. In Nir. xii. 13 while explaining faul E91fa ofa ya #fa: RV. v. 81.2 Yūska says मेधावी कविः, क्रान्तदर्शनो भवति, कवतेर्वा,i. ., कवि means wise, because he sees what 18 past and distant, what is beyond the range of vision, or it may have been derived from the root on to praise. It would appear therefore that acc. to Yaska मेधाविन् is explained by the words क्रान्तदर्शनी भवति and there is no contradiction between the two. Suyana, however, sometimes regards मेधाविन् and कान or क्रान्नदर्शिन् as two distinct senses of aifa. Cf. S. under RV. v. 11. 3 and i. 117. 23. mis read in the Nighantu in the list of words denoting deeds (कमनाम) [Nir. iii. 1] as also in the list of words denoting insight (प्रजानाम) [Nir. iii. 18]. क from aor. पक्रत etc. 3 ·42 VEDIC SELECTIONS [i. 1.5 : ततः क्रान्तप्रज्ञा क्रान्तकर्मा वा। सत्यः अनृतरहितः, फलमवश्यं प्रयच्छतीत्यर्थः। चित्रश्रवस्तमः श्रूयते इति श्रवः कीर्तिः, अतिशयेन विविध- कीर्तियुक्तः। कविक्रतुश्चितश्रवस्तम इत्यत्रोभयत्र बहुव्रीहित्वात् पूर्वपदप्रकृति- स्वरत्वम्। सत्सु साधुः सत्यः। 'सत्यादशपये [५१६६] इत्यवान्तोदात्तो हरदत्तेन निपातितः। लोडन्तस्य गच्छत्वितिशब्दस्य छत्वाभावः । उकार- लोपश्छान्दसः। ततो रूपं गमदिति भवति । स्पष्टमन्यत् ॥५॥ afang:-afa from 9 to observe, to show, to feel means clever, wise; seer. poet. The comparatives कवितर and कवीय: are used in the sense of wiser'. क्रतु- from a to do means strength, power, might. Some compare Gk. kratos-strength (of body or of mind), in 8.9., autocracy, democracy, etc. In Av. it is eratu strength of mind and in Mod. Persian xirad understanding. Thus the Bahuvrihi cd. कविक्रतुः means of wise intelligence'. It may be mentioned here that an originally meant 'he whose power or insight is like that of a hundred'. सत्य:-If the suffix were यत, the word would have been accented on the 1st syl. acc. 10 यतोऽनाव:. So Haradatta says : Panini reads the word सत्य in his rule सत्यादशपथै as अन्तोदात्त indicating thereby that the suffix is य and not यत्. “सत्सु साधु सत्यम्। प्राधितीये यति प्राप्तऽस्मादेव निपातनाद यः । अन्तोदाती हि सत्यशब्दः । सत्यमोत्तभिता भूमिः ! 1 Of towering intellect or deeds, Skandasvāmin makes the thing clear: सर्वचाप्रतिहतं प्रज्ञानं कर्म वा यस्य सः कविक्रतुः. १/Under i.5.3 S. gives the correct derivation : गमेलटस्तिम्। इत लोपः परोपदेषु (३।४।१०) इतौकारलोपः। बहुलं छन्दसि[२२४७३] इति शपो लुक् । लेटोऽडाटौ [२४९४इत्यडागम:Vागमा अनुदात्ता: [२२१॥३७] इति तस्यानुदात्तत्वे धातुखर एव शिष्यते। Under i. 30. 8 he proposes an alternative explanation : यहा छान्दसे लुडि पुषादिद्यतालुदित: परसौपदेषु [३।११५५] पति रादेशः। बहुलं छन्दस्यमाङ्योगेऽपि [६४/७५] इत्यडभावः । The Rājataranyiņi gives a very fine description of the poet: कोऽन्यः कालमतिक्रान्तं नेतुं प्रत्यक्षतां क्षमः । कविप्रजापतौंस्यका रम्यनिर्माणशालिनः ॥ of. and..

·. i. 1. 6]] THE RGVEDA: AGNI 48 [ऋ० १०१८॥१] ऋतच सत्यच ऋ० १०१९०] ति।" पदमचरी ॥४१६६. Under ११४५५S. proposes various derivations : सत् क्रियमाणं कम, तब साधुः। सत्सु भवो वा। सत् फल तदई तीति वा। Skt. satya-, Av. heilya-, 0. Pers. hasiya-. चिवश्रवस्तमः-चिव (from चित् to perceive, to shine) means noticeable, remarkable, brilliant. Av. ciera-. अवम् from to hear means 'fame'. It became obsolete in class. Skt. in this sense, though preserved in proper names like भूरिश्रवस्, वाजश्वस्, etc. Av. sravah 'word,' Gk. kle(w)os 'fame'. Similar compounds occurring in RV. are उपमश्रवस्तमः, तुवि', प्रथम, म. देवी देवेभिः-of. उग्र उपाभिरुतिभिः Rv.i. 7.4, अप्रिनानिः समिध्यते, i. 12. 6, सखा सखिभ्य ईधः, i. 75. 4, बषा षभिः सखिभिः सखा सन्, i. 100.4, etc. देवेभिः-In the Vedas सहाथै हतीया (the sociative instrumental) is much more frequent than सहयोगे तृतीया; e.g., पमिदेवेभिरा गमन iii. 10. 4, मरुहिरन था गहि, i. 19. 1ff. f. Gk. Albmenos (wandering) nēi (with a ship) te (and) kai (also) hetároisi (with comrades); Lat. si (if) aedificabis (you build), operis (with workmen), iumentis (with beasts of burden) materia (with wood) adiuvabunt (they will assist)?; Av. gaobis syainti (they live with the cattle). गमत-3 sing. subj. root-aorist of गम्. The present subj. would be गच्छाति or गच्छात् and the root aor. ind. अगन्. Skt. gamyate, Gk. baini (for *bām-y), Lat. venio (cf. convenient); Skt. gácchāmi, Gk, báskā, Av, jasaiti. . यदङ्ग दाशुषे त्व- यत् | अझ | दाशुषे | त्वम् । Tra मग्ने भद्रं करिष्यसि । Tam अग्ने | भद्रम् | करिष्यसि | तवेत्तत्सत्यमगिरः ॥६॥ तव | इत् | तत् | सत्यम् | अगिरः ॥६॥ Whatever (yád anga) gocd (bhadrám) thou (tvin) Ayni (ágne), wilt grant (kariayasi) to the sacrificer (lit. the presenter of oblation) (dāsúşe), that (tát it) of thee (táva) comes true (satyám), O Angiras (Angirah). GILES, Comparative Philology, p. 334, 1 ·44 VEDIC SELECTIONS [i. 1.8 भनेत्यभिमुखीकरणाओं निपातः । पारने हे अग्ने, त्वं दाशुषे हवित्त- वते यजमानाय तत्प्रीत्यर्थम्, यद् भई वित्त-गृह-मजा-पशु-रूपं कल्याण करिष्यसि तद भद्रं तवेत् तवैव सुखहेतुरिति शेषः। हे अङ्गिरः अग्ने, एतच सत्यं न त्वत विसंवादोऽस्ति । यजमानस्य वित्ताविसम्पत्तौ सस्याम् उत्तरकत्वनुष्ठाने- नाग्नेरेव सुखं भवति । भद्रशब्दार्थ शाट्यायनिनः समम्मनन्ति-'यद्वै पुरुषस्य वित्तं तद् भद्रं गृहा भद्रं प्रजा भद्रं पशवो भद्रम् इति । अङ्गशब्दस्य निपातत्वेऽप्यभ्या- दित्वाद* अन्तोदात्तत्वम् । 'दाश्वान् साहान्' [१२] इति सूत्रेण 'दाश दाने [धा० ११८६७] इति धातोः क्वसुप्रत्ययो निपातितः। तत्र प्रत्ययस्वरः। 1 3 So all Indian commentators and so also S. under AV. i. 16. 2, ii. 8. 2, etc. Under Rv. iii. 33. 11 S. says पङ्गेन्यामन्त्रणे and under x. 129.7 पति प्रसिद्धौ. All these senses are more suitable to the Brahmanas and class. Skt. than to Vedic. The Sāțyāyana Brāhmaṇa belonged to the Sūmaveda. No MS. of the work has as yet been discovered. So also Madhava. Dyādideva omits TE1 H and under v. 82. 5. S. quotes : प्रजा वै भद्रं पशवी भद्रं ग्रहं भद्रम. अभ्यादित्वात् occurs only here in the Bhāsya. अभि, no doubt, is पन्तोदान, but so far as we know, there is no gana known as अभ्यादि. अभि is अन्तोदात्त by उपसर्गीवाभिवर्जम् (फि० सू० ४.१३.) faara's like F are चन्तोदात्त by the following rule एवादीनामन्त: which is read in the Phițsūtravịtti, an authoritative commentary on the Phitsūtras, as एवमादीनामन्तः. Under i. 5.1 Sāyana explains the अन्तोदात्तत्व of अभि itself, the ndyaka of the gana अभ्यादि as due to the rule उपसर्गा- शाभिवर्जम्. Under 1. 5. 10 and i. 19. 9, however, एवमादौनामन्तः is requisitioned, and under i. 6. 8 we find अभिशब्द: प्रातिपदिकखरणाती- 279;. It is just possible that scribes mistook caretama for qaratara and transcribed accordingly. A somewhat similar instance is found under i. 15.6 where the printed editions read एवं for भावे, The passage runs thus : दतम् दक्षन्त्य नेनेति करणे घञ्। एवं हि पुंलिङ्गत्वनियमः, पन्धस्थानियम रति नपुंसकत्वम्. There is not the slightest doubt that the commentator wrote ata here. .

·11.6] THE RGVEDA : AGNI 45 आमन्तितस्याग्निशब्दस्य पदात् परत्वेनाष्टमिकानुदासत्वं [८११॥१९] न शहनीयम्, 'अपादादौ' [And] इति पयुदस्तत्वात्। ततः पाष्टिकम् [६॥॥१९८] आधुदात्तत्वमेव । भद्रशब्दस्य नविषयत्वेन [फि० २।३] आयुदात्तत्व-प्रसक्तावपि 'भदि कल्याणे* [धा १३१२] इति धातोरुपरि। रक्सत्ययेन' [उ २२२९] निपातनाद अन्तोदात्तत्वम् । अस्मिन् वाक्ये यच्छन प्रयोगात् 'निपातैर्यद्यदिहन्त [३०] इति निघाते प्रतिषिद्धे स्य-प्रत्ययस्वरेण सतिशिष्टेन करिष्यसि-शब्द उपान्त्यो- दात्तः। तवेत्यत्र 'युष्मदस्मदोर्डसि' [६।१।२११] इत्यायुदात्तत्वम् । अङ्गाराः' इति यास्का [नि० ३।१७]। ऐतरेयिणोऽपि प्रजापतिदुहितृध्यानो'पाख्याने समामनन्ति 'येऽनारा आसंस्तेऽङ्गिरसोऽभवन्' ए० ब्रा० १३१०] इति । तस्मादगिरोनामकमुनिकारणत्वाद' अङ्गाररूपस्याग्नेरशिरस्त्वम् । अत पदात् परत्वेनाष्टमिकानुदात्तत्वम् ॥६॥ 4-in the RV. Fangá (accented on the second syllable") is an emphasising particle like एव in the sense of अन्ययोगव्यवच्छेद In the Paniniya Dhatupatha. the root is read as भदि कल्याणे मुखे च. भन्दति: स्तुतिकर्मा। भदि कल्याणे सुखे च इति तु धातुः । S. under i.97.3. + Rather unusual, but so also under RV. iij. 9. 7, TS. i. 1.2 (p. 46). In the Uņidisūtras the suffix is ran. aq is not a fagia here but a pronoun. So the relevant rule here is यहत्तानित्यम् viii. 1. 66. See S. under viii. 6. 26, where the first यवृत्तयोगान्न निघात: appears to have been dropped through the carelessness of scribes, + The printed Nirukta reads अङ्गारवङ्गिराः । which is explained thus by Durga: प्रजापतिना किल शुक्रमात्मीयमादायानी हुतम्, ततोऽचिंषि भृगुर्नाम महर्षिः सम्बभूव । व्यपगतेऽचिंषि योऽझारेषु सम्बभूव मोऽगिरा नामाभवत् । S. quotes अङ्गिरा अङ्गारा प्रश्ना प्रचना under RV. i. 139.9. ध्यानम् =भार्यात्वेन ध्यानम्. Cf. AB. xiii. 9 : प्रजापतिः म्वा दुहितर- मभ्यध्यायत ; TS. vi. 1. 3.6: यज्ञो दक्षिणामभ्यध्यायन, etc. • कार्यकारणयोरभेदोपचारात. In another place S. adds : तत्कारणत्वे च मन्त्रः-ये परिस: सूनवस्ते पग्ने परि जजिरे [० सं० १०६२।५] इति. ánya (accented on the first syllable) means 'limb'. 1 2 अङ्गारानाभचनाः । S ·48. VEDIC SELECTIONS [i. 1. 6 (weifar farata E S. on x. 4. 4). It may be translated by just, only, else. In the Brāhmaṇas T sometimes begins a sentence with an adhortatiờe sense, accentuating the verb: vries' pray explain the sacrifice to us (V. G. 8., p. 214 top). This uge gave rise to the idea thatar was a सम्बोधनार्थक or पूनार्थक निपात and it came to be used in these senses in class. Skt. VV-Dat. sing. of the perfect participle of a to make offering. In विहस, दाश्वम्, भौदुम् and मालम् there is generally no reduplication before, though it occurs four times in RV, and fafarra is sometimes met with. See note on fag: under i. 19. 3. 1994-(from He, to receive praise, to sbine) praiseworthy, auspj. cious; as a noun, welfare, prosperity. Skt. súbhadra, Av. hubadra. offrore=fvantafe. The verb is accented because of the presence of the pronoun 27 (agaima). aano mafrT:—that (good) of thine comes true, O Angiras. Cf. 1.98.3:aara na na 946419 rat #9917: 7974 let that of thee come true, O Vaisvanara: may riches and liberal patrons follow us. The second explanation offered by Skandasvamin is much more satisfactory than that of S.: afrefe fuantifei 71 TTT WE' Yad ar fundfa aa aa aaue, Tauraga : 1 In उतो तत् सत्यमित्तव viii. 93.5, इत् is placed after सत्यम्. In वित्र Free main yalfa ii. 24. 12 again is placed after gát: ( =yaat:). In iv. 54. 4 yrie aq there is no particle of emphasis. FT:-'He [Agni] brings the gods to the sacrifice, and seats them on the strewn grass. He thus becomes familiar with the roads that connect heaven and earth, and becomes the regular messenger between the two. In this capacity he is associated with the Angiras, a race of mythic semi-divine priests whose name seems to be identical with Greek ággelos (pronounced Sea] (angel), "messenger". They also mediate between gods and men, and naturally Agni is an Angiras, the first seer Angiras, the ancient Aägiras, the most inspired of the Angiras.' BLOOMFIELD, The Religion of the Veda, pp. 162-163.

·i.1.6] THE RGVEDA: AGNI 44 . The similarity in sound between the words sfire and on gave rise to various myths. One is related in the 18th Chapter of the Aitareya Brāltmaņa and is as follows: Prajāpati became enamoured of his own daughter and in the form of a stag approached her who had transformed herself into & gazelle. To punish him for his incestual passion the gods created Rudra who aimed his arrow at him and pierced him. As he flew upwards being pierced, his seed ran out. The gods surrounded it with Agni. Being kindled up, the first part of the seed became yonder Aditya, the second part Bhrgu and the third part the Adityas. And the coals became the Angirasas. This myth is alluded to in the well-known stanza of the ". महिनःस्तोत्र-प्रजानाथ नाथ प्रसभमभिकं वा दाहतरम, etc. उप वाग्ने दिवेदिवे उप | स्वा | अग्ने| विवेऽदिवे । दोषावस्तधिया वयम् । दोषाऽवस्तः | धिया | वयम् | । । 11111 नमो भरन्त एमसि ॥७॥ नमः | भरन्तः | आ | इमसि ॥॥ To thee (úpa tvā), Agni (ayne), day by day (divédive), O illuminator of darkness (disa-vastab), we (vayām) come (a' imasi) with prayer (dhiya'), making obeisance (nāmah bhārantah). अग अग्नीषोम-प्रणयन 'उप त्वाग्ने" इत्यादिकोऽनुवचनीयस्तृचः। एतच 1 "सोमयागे वैदिवया भवति-एका प्राकृती हितीया उत्तराख्या। सव पशिमायर्या दिाश यजमानस्योमताप्रमाणेन निर्मित: पूर्वपशिमप्रलम्ब: दक्षिणोत्तरव्यायतो मण्डप: प्राचीनवंशमण्डप इत्यच्यते। तव मण्डपे प्राकतो वैदिभवति । वादन म पाहवनौयगाहपत्यनामकाप्रिय- स्थानमध्यवर्तिनी भूमिः। श्रोतकमण यवानुष्ठानं भवति साग्रिहीवशाला। तस्यां गालायर्या. भाच्या दिशि चतुष्काणेऽग्रिस्थाने निहितोऽनिराहवनीयः । पाश्चमायां च बलऽग्निस्थाने निहिताऽधिपत्यः। तवोक्तायां वैद्या सोमयाग दीक्षणीयष्टरनन्तरं सीमं क्रौत्वावस्थापयान । सत पातिथ्येष्टरनन्तरं स सोम उत्तरस्य वेद्यो हविर्धानमहप नेयः, एवं तव वैद्यामवस्थितस्या- बनीया यानरपि कश्चनांश उत्तरा नयः। तयोचानयोरग्रीषोमयोः सह प्रायनं क्रियते ·VEDIC SELECTIONS [i. 1.7 पाहणे समाम्बातम्-उप त्याग्ने विवेदिव उप प्रियं पनिप्ततमिति तिकी चान्याह' [ऐ० प्रा० ५४] इति। तस्मिंस्तृचे या प्रथमा सा सूके ससमी। सामेतां ससमीमृचमाह॥ हे प्रग्ने, वयम् अनुष्ठातारो दिवेदिवे प्रतिदिनम् दोषावस्तः राखावहनि धिया बुद्धया, नमो भरन्त: नमस्कार्य सम्पादयन्तः-उप समीपे त्वा एमसि त्वामागच्छामा ।) उप-शब्दस्य निपातस्वरः [फि० ॥१२] । 'त्वामौ द्वितीयाया। [२३] इति युष्मच्छब्दस्यानुदात्तस्त्वादेशः ।।दोषावस्तः] दोषाशब्दो रालिवाची। वस्तरित्यहाची।) द्वन्द्वसमासे कार्तकौजपादित्वात् [६।२।३७] आग्रुदात्तः। 'सावेकाचः' [६।१।१६८] इति धियो विभक्तिरुदात्ता। नम इति निपातः । भरन्त इत्यत्र शपः पित्त्वाच्छतुलसार्वधातुकत्वाच्चानुदात्तत्वे सति धातुस्वरः शिष्यते। इमसीत्यत्र 'इदन्तो मसि" [११॥४६] इत्यादेशो निघातश्च ॥५॥ 3 तदिदमग्रीषोमप्रणयनम् । तब ये मन्त्रा: पाठ्यास्तन्मध्ये 'उप त्वामे' इत्यादितृचः पठनीयो भवति।" Under उप प्रियं पमिप्रतम् ix. 67. 29, however, S. quotes from Asvalayana iv. 10. 3. Here be quotes from the Aitareya Brāhmaṇa probably for variety. So also Sk. and Mahīdhara. But this is merely to show the meanings of the separate parts. Sayana takes उप with एमसि as is clear from his com. on the next stanza. 'पाडव धात्वर्थानुवादी। उपगच्छामः ।' Sk. Properly speaking उपसर्गखर: acc. to उपसर्गाश्चाभिवर्जम् (फि० ४।१३.) Some sentences like the following appear to have been dropped here: दिवेदिवे। दिवशब्दात्तरस्या: सक्षम्याः ‘सुपी सुलुक' [७१॥३९] इत्यादिना शे-पादेशः, 'डिदम्' [६१।१७१] इत्यादिना च तस्योदात्तत्वम्। 'नित्य- बौसयोः' [१४] इति हिर्भावे सत्यत्तरभागस्य 'अनुदात्त च' [८।११३] इत्यनुदासत्वम् । 9. under iv.8.7. पत एवायुदात्त इति उदयम् । The rule is generally read in this form, but there is reason to suppose that it was originally इदन्ती मसि:. * 5 .

·.. i. 1. 7] THE RGVEDA: AGNI 40 उप एमसि>उपेमसि, class. उपेम:. There is the maximum of space between the prep. and the root here. 'afvare' Pā. i. 4. 82. Cf. 'fa' poslata a aattefaqiften Afs' RV, i. 25. 3. We would unloosen thy mind, O Varuņa, towards mercy, with our hymns, as a charioteer unloosens the yoked steed. fara_See p. 27. 1999:--Most Indian commentators take it as a voc, in the sense of 'illuminator of darkness'. Sk.: Tatea au fagt WHETHWfua:. Madhava : fiala befaa: 1 atat foar Hafa.ba Mādhava (SV. i. 24): दोषेति रावेर्नाम। वस्ता पाच्छादयिता। रावी खेन . नोतिषा तम पाच्छादयितरित्यर्थः । Bharata : cartifa: gen faarafani, analgetc. Sāyaṇa offers this as an alternative explanation under iv. 4, 9 and as the only one under vii. 15. 15. Hafa fasa#: FUT 97:. Uvata and Malidhara also regard éta19f: as a vocative (under VS, iii. 22) though they explain it as ciat a: It cannot be regarded as u Dvandva, for in that case the word could not be accented on the first syllable. Following in the footsteps of Bhatta Bhāskara, Sāyaṇa tried to get the difficulty with the help of the rule Fire कौजपादयय. But even if काकीजपादि be regarded as an आकतिगण, targe: would have the natural accent of the first member and would be accented on the second syHable. The Padapāțlia also is against Sājīņa. As a rule vandva compounds are not analysed by Sākalya. Now since 1918: is analysed it is reasonable to supposo thatost was not regarded as a Dvandva by Sākalya who may be looked upon as the earliest commentator of RV. In a mantra quoted in Asvalāyana. Srauta Sutra iii. 12. 4 and Sänkhāyana Grhya Sūtra 'v, 5. 4, Agni is addressed as staan: and gaan meaning. evidently._ 'shining in the evening' and 'shining in the morning.' In RV. iji. 49.4 Indra is described as wat 1 at für the illuminer of nights, the begotter of the sun'. And what appears to clinch the matter is that in RV. vii. 15. 15 79148: is used along with feat 794 in the same connexion. Fleran: may also be taken to mean 'O 4-1874B.T. over ·50 VEDIC SELECTIONS [i. 1. 7 thou shining in darkness'. There is a good article on tatan: in the Princess of Wales Sarasvati Bhavana Studies, Vol. VII, pp. 91-96. 49- thought, religious thought, devotion, prayer, hence means thoughtful, wise, intelligent. Av, di, si, wisdom. 7A-Av. namah-(: HTT= Av, namo haomāi) is derived from 74 to bend and was originally declined as a neuter substantive. Thus in RV. we find th:, 1961, qha, na:, qafe and tafa. In AV. catre is met with. In Av. also we find forms like namo, namanhã, namanhe, nomanho, etc. Modern Persian namās 'prayer' is cognate. 9:-Gk, pherontes, Av, baranto. Tafs—The primary endings for the 1st person plural were afo and in the Vedas. "In the RV. masi is more than five times as common as mas, but in the AV, mas is rather commoner thao masi.") (V.G.S., p. 125, f.n. 2). This masi is found only in Vedic and in Iranian where it is the only ending for the 1st pl. Ved. 3-masi, O, Persian a-mahy, Av, mahi* ; Ved, bharā-masi, Av. barā-inghi. Pāṇini's rule is cal afe. Vr8 qorurgi अध्वराणाम् गोपामृतस्य दोदिविम्। गोपाम् | तस्य | दीदिविम्। ? वर्धमानं खेदमे ॥८॥ THE H 116|| (We come to thee) ruling over (rā'jantun) sacrifices (adhvarā'nām), the guardian (gopā'm) of truth or moral order "(rtásya), the shining one (di divim), increasing (várdhamānam) in thine own abode (své dáme). * Initial sm becomes m in the Avesta through loss of h, so that only the suffix remains here.

·Worning i. 1.8] THE RGVEDA : AGNI 51 पूर्वमन्ते त्वामुपेम' इत्यग्निमुद्दिश्योक्तम् । कीरशं त्वाम् १ राजन्तम् दीप्यमानम्। अध्वराणां राक्षसकृतहिंसारहितानां यज्ञानाम् गोपाम् रक्षकम् , ऋतस्य' सत्यस्यावश्यम्भाविनः कर्मफलस्य दौदिविम् पौनःपुन्येन भृशं वा द्योतकम् । आहुत्याधारमग्निं दृष्टा शास्त्रप्रसिद्धं कर्मफलं स्मर्यते । स्खे दमे स्वकीयगृहे यज्ञशालायां हविर्भिः पर्वमानम् ।) राजन्तं वर्धमानमित्यसोभयत' पूर्ववद्धातुस्वरः शिष्यते । दीदिवि-शब्दस्य 'अभ्यस्तानामादिः' [६॥३॥१८९] इत्याधु- दात्तत्वम् । दम-शब्दो वृषादित्वात् [६॥१॥२०३] आधुदात्तः॥४॥ Stanzas 7 and 8 form a युग्मक. 'हाभ्यां तु युग्मकं प्रोक्तम्।' राजन्तम्-As the genitive normally preceded the word governing it, Indian commentators generally construc CIUIA with गोपाम् and ऋतस्य with दोदिविम्. But in this particular ense since राजन्तम् requires a genitive, अध्वराणाम् should be construed with it. Skandasvamin explains correctly: राजन्तम ईशानम्। कम्य ? प्रवाणां 1 2 3 *उपैम-M.P. But the correct form is उपेम: and S. in his com. on TS. says : उपेमसि उपगच्छाम:. Uvata, Venkataunidhava and others also write उपेम:. ऋतस्य...यज्ञस्य गोपा:...रक्षकः. S. on x. 8.5. The derivation of गोपाः is discussed fully under v. 11. 1. कर्मफलम्य under iii. 12. 7. See s. on RV. iii. 26. 7. AB. v. 2: अग्नि देवानां होता। तस्यैष खो लोको यदुत्तरवेदीनाभिः. See S. under i. 94. 14. खे दमे आहवनीये समिध्यमानम्-Venkatamādhava. खे खकोये दमे ग्राहे उत्तरवेद्याम्-S. under i. 143. 4. वर्धमान समिडिईविभि- Bh. on Id.i. 5.6.2. So also under St.5 and St. 9. Later on S drops the पव. 5 Sāyaṇa is evidently thinking of the Phiţsūtra iertarafaara i. 3. But in that case he ought to defend the पायुदानत्व by including the word under प्रामादि (P.S. ii.15). He gives the correct derivation, etc. ace. to Panini under 1. 61.9: दम उपशमे इत्यमान कमणि पनि 'नोदात्तोपदेशस्य मान्तस्थानाचमेः' [३४] इति इजिप्रतिषेधः। घनी बिवादापदात्तत्वम्। 4 ·52 VEDIC SELECTIONS [i. 1.8 Ti silat create a Fae TIÊTI stefan Tendetaal aana qata A are® T TOTALITIU1H occurs again in i. 45. 4 where Venkatamādhava explains it as fari TAMTH. Though Påņini does not put y after ty in his rule quitaçãut aafu still all verbs signifying to rule over, as a rule, govern the Genitive in RV.* ; c.g., a fazer afur_feay #trafe i. 25. 20. By a curious irony it is tų that is sometimes found used with the Aco. In Avesta, Greek and Latin also verbs of ruling are used with the Genitive. A. hat mõi Toã i88 cangã doanhỏ Y. 50. 1 that ту soul rules over (i, e., obtains) any help. Gk. Agamem. non méga pánton Argeion ēlnassen. Iliad, x. 32. Agamemnon ruled mightily over all the Argives. Lat, ut salvi poteremur domi. Plautus, Amph. 187. That we might make ourselves masters of the house in safety (i.e. get safe home). GILES, A Short Manual of Comparative Philology, p. 315. 1914-The Sumerian word for 'cow' was gud which was pronounced gu with the loss of the final consonant about B.C. 2700. This gu was borrowed by the Indo-Europeans in the form gwous and became it: in Sanskrit. t The stem ut compounded with ar to protect gives it a lit. protector of cows (RV. x. 19. 4, 5), then a protector in general since most words with 1 as the first member had a tendency to lose the reference to cattle and become generalised in sense. From this of9 or its later form ona there arose the denominative root Tata 'to act like a protector', then 'to protect' which led people to think of a root jy to which was added a regularly before Fråga endings and optionally before speurga endings. This is the * Even in classical Skt. we find sentences like quafa fage कन्यकाजनय महाराज:. + This view has not yet found general acceptance. I uts: is used once and groa twice in RV.

·j. 1. 8] THE RGVEDA: AGNI . ? reason why 97a is not analysed in the Pada-text, though Taga1, #94, 1991, gånt, afora, , etc., are all analysed. Skt. gauḥ, Av. gāus, Gk, bous, Lat. bo8, all meaning ‘ox or cow'; Skt. pāti, Av. pāiti, Gk. po-u 'herd', Av. rāna-pā (aicaru). Fae-'rtá means the regular order of nature, such as the unvarying course of the sun and the moon, and of the seasons ; then, on one hand, the regular course of sacrifice (rite); on the other, moral order (right), a sense replaced in Skt. by dharma. Agoi is specially the guardian of ſtá in the ritual senso, because the sacrificial fire is regularly kindled every day; Varuņa is specially the guardian ofta in the moral senso, " MACDONELL, Vedic Reader, p. 9. Skt. ?tasya, cf. Y. Av. așahe, G. Av. așahyā (दौदिविम्-Acc. to Unadi iv. 55 दिवो हे दीर्घश्वाभ्यासस्य, दौदिवि is formed from दिव् with किन् with the reduplication of the root and lengthening of the reduplicative syllable. From the fact that alica:, alffaiga, etc., occur fairly frequently in RV. it would seem more reasonable to derive the word from a 'to shine' with the suffix fa. Sāyaṇa evidently derives the word with the suffix कि as in the case of ददि, पपि, दधि, etc., otherwise it would be unnecessary for him to quote the rule, RealGE:, the lygina being prescribed by foretrefa. "fea: fangajat alam! frentale fraĄ l 'gelistat alsitsaar'[(1810) sauce):" Mahidhara. #der allefax-class. Skt. itarfjart' The TIWARA. MATH -'Te astea sfanfgftata ada' Sruti quoted by Sāyaṇa under RV. iv. 6.4. -dáma accented on the 1st syllable means 'a house'. Gk. domo-8, Lat. domu-8, Av. dam. In class. Skt, we should say ze or art. damá means 'self-control and at the end of compounds 'conquering'. Skt. dáme, Lat. domi, Av, dāmāne, māne, H also means a house, and this is preserved in gat in Skt.

·४. [i. 1.2 64 . VEDIC SELECTIONS X सः | नः | पिताइव | खूनवे। A पितेव खून- ने सूपायनो भव। सखाना खसा PER अग्ने | सुपायन | भव ।। सचखनःस्वस्तये ॥९॥ Thus thou (sd), to us (nah), like a father (pital iva) to his BOD (ainire), Agni tigne), be (bhara) easy of access (supiyandh). Abide (sticasva) with us (na”) for our welfare (avastaye). अग्ने, स त्व' न: अस्मदर्थ सूपायनः शोभनप्राप्तियुक्तो' भव । तथा न: असाकं वस्तये विनाशराहित्यार्थ सचख समवेतो भव। तखोभयत दृष्टान्तः--यथा सूनवे पुत्रार्थ पिता सुप्रापः प्रायेण समवेतो भवति तद्वत् । अस्मच्छब्दादेशस्य न इत्येतस्य 'अनुदात्तं सर्वम्" [८1१1१८] इत्यनुदात्तत्वम् । 'चादयोऽनुदात्ता' [फि° ४११६] इति इव-शब्दोऽनुदात्तः। 'इवेन निस्यसमास* पूर्वपदप्रकृतिस्वरत्वं च वक्तव्यम्' [शा१२] इति समस्तः To Under Ts.i.5.6.28. explains it as प्राप्त शक्यो भव where evidently veq has been dropped through the error of scribes. Bhāskara says: सूपायन: सूपचरणः मुखेनोपचरणीय: परिचरणौयो वा भव । "छन्दसि गत्यर्थेभ्यः" [३।३।१२९] इति युच । शोभनोपायनी वा। S. accepts the last explanation here. Under RV. x. 18. 11 he explains सूपायना f, as: शोभनीपगमना पचारिका. Under AV. xviii. 3. 50. मूपायनामे भव सूपसर्पण S. says : सूपायना सुखेनोपगन्तुमही सूपसर्पणा शोभनोपसर्पयुक्ता च भव, This Vārttikn is read in the Mahābhāsya under ey yet if. 1.4 and कुगतिप्रादय: ii. 2. 18 in the form इवन विभनयलीप: पूर्वपदाति- खरल्स and explained by Patanjali thus: पवन सह समासो विमलयलोप: पूर्वपरप्रतिवरत्वं च वक्तव्यम्. Though the word for me is not placed before game in the explanation it is clear that the Vārttikakāra means निवसमास as the Virttiks is read under नित्याधिकार. स ·i. 1. 9] THE RGVEDA: AGNI 56 पितेवेति-शब्दो मध्योदात्तः। [सूपायनशब्दस्य शोभनमुपायनं यस्येति बहुजीही 'नन्सुभ्याम् [वा२।१७२] इत्यन्तोदात्तत्वम्। सचस्वेत्या पदात्परत्वं नास्तीति न निघाता, छसार्वधातुकानुदात्तत्वे सति धातु-वरावशेषः ॥९॥ Puna-Note that the Pada text regards faaa as a compound and separates foram and xa by means of the game. Since 19 is accentless and since in the vast majority of cases it is connected in sense with the word immediately preceding and since in a few cases the faufas of the preceding word appear to have been dropped before this 24, it was naturally thought in ancient times that was compounded with the preceding word and the authors of the Padapātha of RV. and AV. followed this tradition, though they did not recognise the olision of the caseendings. In hiemita i. 169. 5 sq comes after a finito verb, in geta X, 86. 7 it comes after an za, in ata x. 86, 7 it comes after an 3971, in ga i. 101.8 it comes after a faqa, in granat a i. 28. 4 it comos after an infinitive, in ta i. 180. 4, Fifa inha: x. 91. 4, etc., it is waa, but in all these cases it is separated by means of the अवग्रह. faaa 4921-Cf. as PTH ATT À 479: vii. 81. 4, may we be [to the Goddess Dawn] as sons to the mother; foaa a fha: . later commentators generally quote the Vārttika in the form za af faaah fauneta: paganfaatas anieri, (vide Mallinātha on Raghu 1. 1), though commentators on grammar have spared no pains to show that the pare prescribed by the Vārtiika is not face. So far as RV. is concerned the ho must be regarded as foret, so here at least faragata: is the correct reading. But विभनयलोप: appears to have been dropped after नित्यसमास: through the carelessness of scribes. In the later portions of the commentary (i. 3.8, i, 8, 7, i. 53, 1, iii. 30. 4, etc.) the Värttika is generally quoted in the form råa fauna: gå eagla aceae. Because of the plural in 77:, the Käthaka Samhità roads : faa gw:. 1 ·56 VEDIC SELECTIONS [i, 1.9 (gracious) viii. 48. 4; cf. also ii. 1.9: ar faarfarefisicet rate at Tui agat wafe asfara a gwa: ATETA: "Agni, men seek thee as a Father with their prayers, win thee bright-formed to brotherhood with holy uct. Thou art a son to him who daily sorships thce, and as trusty Friend thou guardest from attack. Afg' fai faacafya1YHg' qat acaq 0114 x. 7, 3, Agni I deem my father, Agni my kinsman, Agni my brother and my friend for ever. Skt. pitā, Av. pitā, Gk. patēr, Lat. pater, Goth. fadar, Eng. father. Skt. sünú-ḥ, Av. hunu-8, Goth. sunu-s, Lith. sūnú-8, Eng. son; Skt. ünáve, Av. hunave.. fuaa pale is like afraicearcan (Sak, iii), reaferala917 atferwa: 974: (Kirāt, v. 39), feterya afą (Siś. i. 1), etc., for 9 from a signifying afumafaataa (parturition) literally means 'borne and not 'begotten'. "Efeifarartfa”. The a of agne bas to be restored to make up the eight syllables required by a natur. Similarly wê in the next line will have to be read 799. The a of agne is accented acc. to पामन्त्रितस्य बvi. 1. 198 where there is एकादेश acc. to एङ: पदान्तादत्ति vi. 1. 109, the e of sūnáve becomes accented acc. to met BCIN TETA; viii, 2, 5. मूंपायन:-सूपगमः, सुखोपक्रमः । सु सुखेन उपायनम् उपगमनम् प्रापणं यस्य सः. Bahuvrībis generally retain the normal accent of the first member, but when this happens to be 95 or 8, the final vowel is accepted. 89299 from or me to go means 'access. It occurs by itself in ii. 28. 2. In Skt, the word means presents, but not in Vedic, Henco Dyādideva is wrong in explaining 891919: as शोभनधनादिप्राप्तियुक्त:. We can explain सूपायन as an उपपद compound also, सुखेन उपेयते इति छन्दसि गयथभ्य इति युच्. But in that case युच् being 8 pas suffix, the genitive in a: will be difficult to defend. 961-Metrical lengthening, hence short in Pp. The root is: preserved in Skt. afat and an. 8 orqa is wanget, 9 Hall is well. The root generally means to accompany. From it is derived 9 (Av, haca, O. Persian hacă with, together with, from, governing the Abl., then Inst, and Acc.) which means op in RV, but governs the locative, ·i. 19. 1] THE RGVEDA: AGN AND MARUTS 57 Skt. sacate, Av. hacaite, Gk, lépetai, Lat. sequitur; Skt. sacasva, Av. sacanuha, Gk, spei Lat. sequere. 8 ('afacfuyfsa: yalfa, well-being)-In RV. safe was declined. But as it was used predominantly in the Instr. sg. which normally would give it but which was often shortened to rafer (e.g., art a: ARHFP: are ii. 33. 3) it came to be regarded as an indeclinable in Skt.' In SB. i. 9. 1. 27 mare declined is explained with the help of खस्ति indeclinable thus : 'देवी खस्लिरस्ति नः afaniqlar:' fai afa oft gaat are agaaaaaciei 'The forms afei, afety, auit, fat, apa, aut and afafa; occur in RV. It is not analysed in Pp. probably because afer does not occur independently as a noun. Philologists point out that asti occurs the end of compounds; thus we have Skt. abhisți help, abhişți helper, Av. aiwišti study, Skt. úpasti subordinato, etc. Since are shows the full form afh, it must be a later formation tie MARUTS Characteristic Features Along with Vāta, Indra, Parjanya and Rudra, the Maruts are the gods of the atmosphere. They occupy a fairly prominent position in RV, being praised in about thirty* entire hymns and sharing soven with Indral, two with Agnit and 1 * This has led Bhaskara to remark: a fa fahayagfanato 59. Sāyaṇa also says under et ii. 38. 1: यद्यपि खस्तिशब्दो विभक्त्यन्त निर्दिष्टः शब्दपरस्तथाप्यपर्यवसानादर्थपरी भवति । i, 37-39, 64, 85-88, 166, 168, 171, 172, ji. 34 ; v. 52-59, 61, 87; vi. 66, vii, 56-59; viii. 7, 20, 94; x. 77, 78. All these have been translated and annotated by Max Müller in SBE xxxii. + i, 6, 165, 167, 171, etc. 1 i. 19, v. 60.

·58 VEDIC SELECTIONS [i. 19. 1 one with Pūşan. Their troop (110, th, *) is cften mentioned and they are thrice seven (fara: a trafa: RV. i. 183. 6) or thrice sixty (fa: qfet hat argu1n1; RV. viii. 96. 8), or seven times seven and the Maruts were reckoned in later literature as forty-ninet. Their father is Rudra, hence they are called 1978:, afguie:, 55494:, etc. and their mother is gfxt or the mottled whence they derive the designations गोमातरः, EFTATOTT:, etc. They are also called feargara: (x, 77. 2) 'sons of Heaven' and fanaat: (x. 78. 6) 'having the occan for their mothor'. They are closely associated with Indrat and in one passage they are said to be like sons to Indra (u ngfai a far: i. 100, 5) and in another they are called his brothers (wat Hpana i. 170, 2). Because of this close association with the Maruts, Indra came to be known as Ataq (i. 100). COW * any a vat aidani un pufafa: 1 97 ATA sifafa: 11 RV. v. 53. 11. "With culogics and hymns may wo follow your army, troop by troop and band by band, and company by company." † The no, seven is intimately connected with the Maruts. सप्त मे मान शाकिन ऐकमेका शता ददुः। यमुमायामधि श्रुतमुद्राधी गव्यं मृजे नि Tht T 1 RV. v. 52. 17. "The mighty oncs, the seven times scven, have singly given me hundred gifts. I have obtained on Yamunā famed wealth in kine and wealth in steeds." Fai Pu: ha gara4141 ont fa fa fue at afy fat ful viii. 28. 5. "The seven carry seven spears, seven are the splendours they possess, and seven the glories they assume. A-7 fe arrat am: SB. ii. 5.1.13. | The Sarvānukramaņi notes this in the rule: 40 ra: ii, 22 which is explained by Sadguruśişya thus: Fra Hoa: at बाहुल्येन निपातभाजी भवन्ति। ऐन्द्रे तु प्रायेण, पनन्द्रे त्वाश पति प्रायशब्दार्थः । निपाती w1tgarfrægantíae: 1 The Aitareya Brāhmaṇa xii. 9. relates how the Maruts did not abandon Indra when all other gods ran away at the snorting of Vrtra but encouraged bim saying: Smite, O blessed one ; strike, show thy strength.

·i. 19. 1] THE RGVEDA: AGNI AND MARUTS 59 The Maruts are brothers and grew up together (vero cafere va wait aray: shma v. 60.5). They are of the same age and same abode (999: Fir: i. 165. 1) and of the same mind (4##4: viii. 20.1, 21), like twins of noble aspect and lovely form (991 a : gwne: v. 57. 4). They are golden (FETUIF vi, 66. 2), like blazing fires (wat 917 vi. 66. 2), are brilliant like the sun (pas: vii. 59, 11) and self-luininous (Futa: i. 37. 2). In vii. 59. 7 they are compared to blue-backed swans (1 9151 1081 9987). Many of their characteristics can be gathered from the following stadza : अंसेषु व ऋष्टयः पत्सु खादयो वक्षःसु रुक्मा ममतो रथे शुभः । To faqat hat: fear: tey faaar feteit: 11 v. 54. 11. "On your shoulders gleam spears, on your foet anklets, on your breasts golden ornaments, on your chariot gems, on your hands lightning bright as fire and on your heads aro spread golden helmets," (Sco also i. 64. 4, 166, 9-10, v. 57. 6). They ride on golden cars (freter: v. 57. 1) with golden wheels (fare 717 1. 88, 5) and their steeds are spotted maros (999: i. 85. 5), or horscs golden-footed (vafe coafafa; viii. 7.27)*. They yoked the winds to their pole (araraq 977 yatiya v. 58. 7) and their carriers are swift as thought (Halga: i. 85. 4). Like Indra they sbako what is unsbakable (2049a11 qerar f! i. 85. 4)-the earth and insuntains and forests. All creatures are afraid of them (a faul ya91 HT61: i. 85. 8). They tear asunderlords of the forest (fa fa fa erata, i, 39, 5) and split the firm mountain (EIEETT fefefugfå gå i. 85. 10) and like wild clephants they devour the forests (a * fen: icar aql i. 64. 7). 957 of TÔ you têng Tiffa:" , yer' ya afati yft Door aff8r yfi ala, a Il v. 56.6. ruddy wares. red coursers. bay steeds. 2 3 ·60 VEDIC SELECTIONS [i. 19.1 They are not without their beneficent aspect. When Gotama was. dying with thirst they poured the golden stream into his parchod throat (असिञ्चन्नुतसं गोतमाय वृणजे . 85. 11). They are also known to possess healing remedies like their father Rudra. The etymology of the word #aq is uncertain'. Some derive it from a root a 'to shine' (which appears in Skt, marici, Gk. marmairein to gleam, Lat. merus pure, unmixed) because of the constant mention of their brilliance and of their association with the lightning. Others derive the word form 'to die' and think that the Maruts are personifications of the souls of the dead. Still others think that the word is connected with मर desert. For their song see under अर्कम्, RV. i. 19. 4 Hymn No. 2 AGNI AND MARUTS i. 19 म १ । सू° १९ कागवो मेधातिथि षिः। निम्तश्च देवता। गायत्री छन्दः । 1 प्रति त्वं चारुमध्वरं प्रति | त्यम् | चारुम् | अध्वरम् | गोपोथाय प्र हयसे ॥ गोऽपीथाय | प्र | हूयसे । मडिरग्ने वा गहि ॥१॥ मरुतऽभिः | अग्ने | आ | गहि ॥१॥ Earnestly (pra) art thou invoked (hūyase) to (práti) this (tyám) perfect (cālrum; rite (adhvarám) to drink the Soma juice (gopithā'ya). With the Maruts (marúdbhiḥ), © Agni (agne), come (argahi). 1 Fanciful etymologies are found in Nir. xi. 14: महतो मितराविणी वा मितरोचिनी वा महद द्वन्तीति वा.

·61 i. 19. 1] THE RGVEDA: AGNI AND MARUTS प्रति त्यमिति नवचं द्वितीयं सूक्तम् । ऋषिच्छन्दसी पूर्ववत्' । देवता स्वनुक्रम्यते-'प्रति त्यमाग्निमारुतम्" इति। कारीरीष्टी' 'प्रति त्यम्' इत्येषा धाय्या। तथा च सूषितम् 'वर्षकामेष्टिः कारीरी' [आ श्री २०१३।१] । 'तस्यां प्रति त्यं चारुमध्वरमीळे अग्निं स्ववसं नमोभिरिति धाव्ये [आ औ २।१३।२] । इति ॥ 1 भवति । प्रथम मण्डलस्य पञ्चमेऽनुवाकै षट् मूनानि, तव प्रति त्यमिति हितौर्य सूक्तम् । 'ऋषिश्चान्यस्मादृषेरवाविशिष्टः' [अनु॰ १२।१] इति हि सर्वानुक्रमणी-परिभाषा। 'सूक्तसंख्यानुवर्तत पान्यस्याः सूक्तमंख्याया:' [अनु° १२॥३] इति पूर्वसूवत: 'अनुवर्तते' इत्यनुवर्तते। 'अन्यस्मात् ऋषेः पा' ऋष्यन्तरनामसमुच्चारणत् प्राक् 'ऋषिश्च' न केवल छन्दः अपि तु प्रकत ऋषिरपि अनुवर्तते, 'अ-वाविशिष्टः' स चेत् प्रकृर्षि विशिष्टी न अनुक्रमण्यां यस्यनामोऽनगर वाशब्दस्योपादानं तस्यबेरुत्तरवतिषु सूनेषु नानुत्तिरिति बोध्यम् । प्रकते परिभाषयानया 'अनि हादश मेधातिथि: काखः' इति हादशसूतगतानुक्रमणीत: 'मेधातिथि: काण्वः' इत्यनुवर्तते । अत एवावापि कण्वपुत्रो मेधातिधिषिः। इदानीम् 'भवाविशिष्टः' इत्यस्य व्यावतिः प्रदर्श्यने । तथाहि 'चन्द्रमा न्तः' [१।१०५] इति सूक्तमधिकृत्यानुक्रान्तम् 'चन्द्रमा एकोनाप्तपस्विती वा' इति । 'इमं घोळश कुनमः' इति चतुर्नवतितमसूत्रानुक्रमणीत: 'कुत्मः' इत्यनुवर्तते । अव प्राप्तपस्वितो वा' इत्यनेन कुत्सस्याप्तवंशसमुह तेन वितेन विकल्पो भवति । एष चाप्ताखितो बाविशिष्टला. दुत्तरव नानुवर्तते, कुत्स एवानुवर्तते 'नासत्याभ्यां पञ्चाधिका कचौवान् दैर्घतमस उशिक्- प्रसूत आश्विनं ३ [११११६ अनु° ] इत्यतः प्राक् । इदानीं छन्दो विचार्यते। तवापि जागर्ति परिभाषा ‘पादौ गायवं प्राधिरण्यस्तूपात' [अनु॰ १२।१४] इति। दशमसूत्रानुक्रमणिकायर्या 'गायन्ति हादशानुष्टुभं तु' इत्यव विशेषतः तु-विशिष्टस्यानुष्टभस्योपादानात् तस्य तदुत्तरवर्तिनश्च सूतस्यानुष्टुप् छन्दः। अव पुनरपवादाभावाद गायत्वं छन्दः । अग्निच मरुतश्च देवता अस्येत्यानिमारुतं सूक्तम् । वर्षकामेण कारौरीष्टिरनुष्ठेया। करौरफलनिष्पाद्यत्वात् कर्मणः पारौरीष्टिरिति नामधेयम्। तब यजमानः अपदशं वयं वास: परिधत्ते, पनिर्धामच्छत् मरुतः सूर्यच देवता भवन्ति । 'दर्शपूर्णमासाविष्टौनां प्रकृतिः' इत्युक्त: सामान्यतो दर्शपूर्णमासयोरिविकर्तव्यता- कलाप एवष्यन्तरेषु प्रवर्तते। अमिसमिन्धनावसरे पख्यमानाः सामिधेनीमन्त्रा: दर्शपूर्णमासयोः पञ्चदश, कारीरीष्टी पुनर्विशेषविधानात् सप्तदश सामिधेन्योऽनुवक्तव्याः। तदर्थ चातिरितम् ऋगडयमपेत्यते। सामिधेनीषु चातिरिक्ततया विधीयमामा ऋग् धाय्येति व्यपदिश्यते। प्रकृतेष्टी च 'प्रति त्यं चारुमध्वरम् अग्नि' खवसं नमोभिरिति धाय्ये ।

·। 62 VEDIC SELECTIONS [i. 19.1 त्यच्छब्दः सर्वनाम तच्छब्दपर्यायः । हे अग्ने, यो यज्ञः चारुः वैकल्य'- रहितः त्यम् तथाविधं चारुम् अध्वरं प्रतिलभ्य गोपोथाय सोमपानाय प्रहयसे प्रकर्षण त्वं हूयसे। तमादसियध्वरे त्वं मरुद्भिः देवविशेषैः सह आगहि आगच्छ । सेयमृग यास्केनैवं व्याख्याता-'तं प्रति चारुमध्वरं सोमपानाय प्रहूयसे सोऽग्ने मरुद्भिः सहागच्छ' [नि° १०३६] इति । प्रति । निपात आधुदात्तः । त्यम् । 'त्यदादीनामा' [१२।१०२] । प्रातिपदिकस्वरः। चारुम् । दृसनिजनि- चरि[उ° ॥३]इत्यादिना अण। 'अत उपधायाः' [१२।११६] इति। वृद्धिः । निस्वादाचुदात्तः। गोपीथाय। 'निशीथगोपीथावगथा" [उ २९] इति थक्- प्रत्ययान्तो निपातितः। प्र। निपातस्वरः॥१॥ The metre of this hymn, like that of the preceding one is Gayatri which is the most sacred metre and which stands second in order of frequency in RV., about one-fourth of the hymos being composed in it. It consists of three octo-syllabic verses (पष्टाक्षरास्त्रयः पादाः). In the first-half of each verse known as the opening, the second and fourth sylls. are preferably long, in the 1 This fine expression is borrowed by S. from Durga's commentary on Nirukta x, 66, others generally paraphrase with the hackneyed शोभनम. The correct reading appears to be afamai. Sk, says: call कर्मप्रवचनीयः प्रतिः. Similarly, Bharata (SV. 1. 2.6) says : प्रति उद्दिश्य. + इति dropped in one or two MSS. Both readings are possible. There is some difference of opinion regarding the meaning of this rule. According to Ujjvala qan is added to ar preceded by गो. Acc. to Bhatta Bhāskara गुपेरौणादिकस्थतप्रत्यय ईडागमय. Since the previous rule makes provision for ata from ar, Bhatta Bhāskara's explanation is preferable. ' निपाता पाादाचाः । फि० ॥१२॥ Strangely enough s. explains the formation of af not here but under the next stanze. 2 ·i. 19. 1] THE RGVEDA: AGNI AND MARUTS 63 as second half known the cadence the first and third syllables are generally short and the second long. The Gāyatri Chandah disappeared entirely from classical Sanskrit but is found in the Avesta. afa--preposition governing 44TA. The corresponding particle in the Avesta is paiti which is used in a much larger no. of senses and consequently wit.. a larger no. of case-endings. In this particular senso paiti governs the Acc, and tho Loc.; e.g., paiti adwanam, qfa 94194, kamerose paiti da vanam,* sifat afa fata19. The corresponding Greek word is proti which appears as pros and poti also and wbich in Homer generally governs the Acc.: hoi (a) tón (aq) ge íuía) proti (afa) istu (918) phéron (4477). Il. xiii, 538. 'They bore him to the city.' 24-Grammarians from Pāņini downwards recognise two pronouns ac and as having the sanie sense and similar forms, 22€ (a +78) is, however, very rare in classical Sanskrit, the only well-known instance of its occurrence being: सूतो वा सूतपुत्रो वा या वा स्या* वा भवाम्यहम् । देवायत्तं कुले जन्म मदाय हि पौरुषम् ॥ [वेणीमहार ३३०] The pronoun is found in 0. Persian also as tya-, Nom. sing. masc. hya, fem. hyā, but is entirely absent in the Avesta. Several forms of this pron. are found in Pali also. 9164-dear, pleasing from or, to gladden; cf. alfa athy ix. 61. 9, dear to Mitra and Varuņa. Lat. curus. चार रुचविपरीतस्य Nir. xi 5, naar- is derived from the root 97. But there are two ar's in Sanskrit, one meaning to drink and the other to protect. Thus ou means draught and protection. Hence it means (1) a draught of milk or by 0 a draught of Soma and (2) protection of cows, hence protection (for the generalisation of meaning see p. 52). In the present instance both senses are * Even here there is the variant at alt 91.

·64 VEDIC SELECTIONS [i. 19. 1 उया हि possible though Indian commentators from Tāska downwards accept the first meaning and Geldner and a few European scholars the second. The Pada-text does not analyse 291, but dissolves 11470 into it and nu, so Sākalya also appears to think that the word means a draught of milk'. In the first stanza the poet invites Agni to come to his sacrifice for drinking Soma and in the last also be concludes by offering Soma to Agni. Stanzas like fanta 2017 path Hoa: gauta i granat: I i. 23. 10. "We invoke the All-Gods and the Maruts for drinking Soma; for strong are they whose mother is Přśni (the Maruts),' support the traditional interpretation. Geldner believes 'protection' is the only sense of the word in RV. 4ters occurs several times in the Bhagavata in the sense of Tuta. Forms with a became rare in the later language and only a few words like soet, 181, 191, fanta, 79, 999, aqy survived. In fafaa: alut ignit # waarques:, vaf ATT (Uttararamacarita, Act I) utagtut became stagiat in the hands of later scribes. Wie-The original ending for the imp. second sing. was -fa (Av. di, Gk. -thi) which became broken down into -hi in most cases in Sanskrit but which is preserved in forms like gfx, gffw, alfa, etc. This ending is accented and consequently weak. In the root-aorist system it is added directly to the root: gám (djhi>gam(d)ht>gm(d)hi>gņ(d)ht>ga(d)hi. The ending being accented the root becomes unaccented and the a of the unaccented syllable is dropped. As it is difficult to pronounce the three consonants gm(d)h without any intervening vowel, the consonant m is changed into the sonant m. In course of time even sonant nasals were found difficult to pronounce and were replaced in Skt, and Gk, by a. Thus we have gadhi and gahl in the root-aor. system; in the present system the forms are gáccha and gåcchatāt; e.g., h afy fya; viii. 98. 4, netrarg o que vi, 75. 16. Skt. gadhi, Av. gaidi. 4-Av. frā, fra; Gk. pró, Lat. pró, pro. In Av., Gk, and Latin the particle is used as a mean water also, 'but not so in Sanskrit.

·i. 19.1] THE RGVEDA : AGNI AND MARUTS 65 Hofa:-Sociative Instrumental; see p. 43. Cf. Av. aorā tū atedrāið idi, Y. xlvi. 16 'come here with the pious.' nan2 3 M नहि | देवः |न | मर्त्यः। नहि देवो न मों मुहस्तव क्रतुं परः। ६५ माहिरग्न पा गहि ॥२॥ महः | तव | क्रतुम् | परः। मरुत्ऽभिः | अग्ने | आ | गहि ॥२॥ 4 Nor (nahi) god (deváh), nor (na) mortal (mártyah) surpasses (parah) the power (krátum) of thee (táva), the great ono (maháḥ). अग्ने, महः महतः तव सम्बन्धिनं ऋतुम् कर्मविशेषमुल्लङ्घन [देवः] परो नहि उत्कृष्टो देवो न भवति खलु। तथा मो मनुष्यश्च परो न भवति । ये मनुष्यास्त्वदीयं क्रतुमनुतिष्ठन्ति ये च देवास्त्वदीये क्रताविज्यन्ते त एवोत्कृष्टा : इत्यर्थः। मरुद्भिरित्यादि पूर्ववत् । नहि। 'एवमादीनामन्तः'* फि° ४॥१४] इत्यन्तोदात्तः। देवः'। पचायजन्तश्चित्त्वादन्तोदात्तः। महः । महतस्तलोप- श्छान्दसः। 'बृहन्महतोरुपसंख्यानम् [६।१११७३ का।] इति विभक्तरुदात्तत्वम् । तव । 'युष्मदस्मदोर्डसि' [६॥१॥२११] इत्यायुदात्तत्वम् । क्रतुम् । 'कृमः कतुः' [उ' ११७८]। प्रत्ययायुदात्तत्वम् । “गहि । ('गम्ल सप्ल गतौ' [धा ९६३-९६४] । छोटः सेहिः । 'बहुलं छन्दति' [२।१७३] इति शपो लुक् ।' 1 See p. 29. See pp. 23-24. + The Vārttika is found in this form in the Kāsikā. In thọ Mahābhāsya under शतुरनुमो नद्यजादी vi. 1. 178 occurs the Vārttiki नयनादात्तत्वे बहमनीरुपसंख्यानम्. सद्यपिञ्च शाति सूवेध। सतब "सार्वधातुकमपित्" इति रिपित्वेन जित्वात् । 5-1874B.T. 2 ·66 VEDIC SELECTIONS [i. 19.2 'अनुदात्तोपदेश' [६॥३७] इत्यादिनानुनासिकलोपः। तस्य 'असिचवदनाभात्' [वाश२२] इत्यसिद्धत्वाद् 'भतो हे' [६१०५] इति लुछ न भवति निघातः ॥२॥ . नहि-regarded as one word. Lith. negi. मय-Av. masyo. martya 'mortal' must not be confused with márya man, young man. महः-The stem is mah m. n. (Av. maa). [The fem. is mahi, great, the curth.] The forms actually occurring are: mah-ā', mah-é, mah-h; neut, du. mah-i', Acc. pl. masc. mah-aḥ, Gen. pl. m. mah-ilm; neut. sing. Norm. 'Acc. māhi (Gk. méga). Note that maháḥ=mahataḥ, but mahaḥ=splendour. ऋतुम्-See p. 42. 1/पर:-Nite that the pronoun is accented on the first syllable and the adverb and preposition on the secund. The latter 1. eaning 'bey..nd' generally governs the Instr. but sometimes it takes the Acc. and the Abl. and once it is used with the Loc. (sre MACDONELL's Vedic Grammar, p. 423); e.g., इन्द्र' को वीर्या पर: i 80. 15 'who excels Indra in might?' परा मावया' vii. 99. 1 'beyond measure,' पयात...पर: viii. 27. 18 'far away from him.' The word became obsolete in class. Skt. and so Panini did not include it in his rule पूर्वाधरावराणामांस पुरधवशेषाम् v. 3. 39. Like many other similar words, bowever, it was preserved in compds. like परीक्ष- 'beyond the range of vision,' पर सहस्र- 'more than thousand,' परारजा: 'beyond the dust,' 'untouched by passion,' ajattela "better than better, most excellent,' etc. And commentators of Pāṇini found it difficult to explain these forms. . 1 'पतो त्यामाच्छास्त्राये कि कर्तव्ये 'अनुदात्तोपदेश' इत्यामाछास्त्रीयो मकार- लोपोऽसिद्धबद भवति । तेन शाम्बदृष्या अतः परत्वामानात हिलोपशास्त्रस्याप्रत्तिः । पर ति सकारान्त परतादित्यस्यार्थे । परशब्दाच्छान्टसोऽसिप्रत्ययः। परो दिवा पर एना पृथिव्या [सं° १०१८२॥५] इति यथा। मावयेति व्यत्ययेन बताया। मावया परः और हर्तमानया, अपरिमितया। S. Under नेनान् नमसा परी पस्ति कशन AV. vii. 8.5, S. says: परशब्दयोगेन पञ्चम्या भवितव्यम्। पब कान्दसो विभक्तिभ्यत्ययः । .

·i. 19, 2] THE RGVEDA; AGNI AND MARUTS 67 Sāyaṇa recognised the word in this sense but unfortunately hethought that it governed the Ins. only. Thus under x. 125.8 he says : पर इति सकारान्त परस्तादित्यर्थ वर्तते यथा अध इत्यधस्तादित्यर्थ । तदयोगे च तृतीया सर्वच दृश्यते। The corresponding word in the Avesta is paro (parā) which is a prep. governing the Acc. : 1ā sruyē parā magaono, Y. 33. 7, that I may be heard outside those who-have-the-gifts, (SMITH). We should therofore construe the sentence as it is and translate with Macdonoll (Vedic Grammar, p. 423) : for neither god nor mortal (goes) beyond the might of thee, the great. .. 8 ये | महः । रजसः | विदुः। ये महो रजसो विदु- विश्वे देवासो अद्रुहः । मशविरग्न आ गहि ॥३॥ विश्वे | देवासः | अनुहः। मरुत्ऽभिः | अग्ने | आ | गहि ॥३॥ । 'They that (y) know (vidih) of the great (mahāh) [atmospheric] region (rájasaḥ), the All-gods (viśve devā'saḥ) that are free from malice (adrúhah),.,:37 ) हे अग्ने, ये मरुतो महो रजसः महत उदकस्य वर्षणप्रकारं विदुः तैः मरुद्भिरित्यन्वयः। कीदृशा मरुतः ? विखे सर्वे समविधगणोपेताः। 'सप्त- गणा वै मरुतः [तै° सं° २।२।११] इति श्रुतेः । देवासः थोतमानाः । . 06 1 Skanda says: The two Midhavas explain रजम् as अन्तरिक्ष. रन:शब्दो लोकवचन उदकवचनी वा। महो रजस इति चोभयव हितोयाथे षष्ठी: ये महद रजः लोकम् अन्तरिचाख्यम्, उदकं वा मेघ विदुः । 2 विश्वे व्याप्ताः M., v. M.; सर्व Sk. Under v. 52. 17 S. adds: पदितिगर्भ वर्तमान वायुमिन्द्रः प्रविश्य समथा विदार्य पुनरेकैकं सप्तधा व्यदारयत्। त एकोनपञ्चाशमाया पभवनिति पुराणेषु प्रसिबम् ।

·68 VEDIC SELECTIONS [i. 19.3 पद्रुहः दोहरहिवा, वर्षणेन सर्वभूतोपकारित्वात् । तथा चोपरिष्टादाम्नायते 'सदीरयथा मरुतः समुद्रतो यूर्य वृष्टिं वर्षयथा पुरीषिणः" [ सं° ५५५५] इति। शाखान्तरेऽपि मन्तान्तरस्य ब्राह्मणमेवमाम्नायते-मरुतां पृषतयः स्थेत्याह मरुतो वै वृष्टया ईशते" [तै ब्रा २३९।४। रजशब्दो यास्केन बहुधा व्याख्यातः-'रजो रजते, ज्योती रज उच्यते, उदकं रज उच्यते, लोका रजांस्युच्यन्ते, असृगहनी रजसी उच्यते" [नि ॥१९] इति ॥ रजसः । 'नविषय- स्थानिसन्तस्य' [फि" २।३] इत्याधुदात्तः। विदुः। 'विद ज्ञाने [धा २२५४] । विदो छटो वा' [२०८३] इति झेरुसादेशः। निघाताभावः। विश्वे। विशेः क्वनन्तस्य नित्त्वादायुदात्तत्वम् । देवासः । 'आज्जसेरसुक' [॥१५०]। देवशब्दः पचाद्यजन्तः। चित्त्वादन्तोदात्तः। अद्रुहः । सम्पदादित्वादावे क्विपि बहुव्रीही 'नासुभ्याम्' [६।२।१७२] इत्यन्तोदात्तत्वम् ।' कर्तरि वा क्वि। तत्पुरुषे यव्ययपूर्वपदप्रकृतिस्वरत्व स्यात्, न तु* प्रत्ययस्वरः। यवृत्तयोगा- 1 2 3 "अद्रुहः पदोग्धश्या पद्रोग्धारो वा स्तोता यष्टणां च ।" Sk. 'अहि सितार:' Uv. (Vs. xii. 10). 'न दुधन्तीत्यद्रुहः, अहिंसितार:।' Mah. भद्रोग्धार: Midhava and Bharata (SV. iii. 2. 3). पद्रोग्धारः, अनुग्रहशोला:. S. (AV. vi. 7. 1, p. 16). "You raise, O Maruts, the rain from the sea and rain it down, O ye fraught with vaporous moisture." A piece of grass is cast from the prastara towards the east and the mantra 'Ye are the spotted steeds of the Maruts'- uttered, for the Maruts rule over rain. Cf. also मरुतो वै वर्षस्येशते SB. ix. 1.2.5. This is the reason why most of the mantras used in the Kariristi are मरवताक. रजस् is derived from raj lo colour' and means (i) light, (ii) water, (iii) region, (iv) [menstrual] blood and (v) day. So also under i. 3.9, iii. 9.4. But under ii.1.14, iii. 22.4, eto. S. himself explains it as अट्रोग्धार:. Under vi. 11. 2 he explains अधुक in both ways : प्रद्रोग्धा, अस्मदर्थ द्रोहरहितो वा. न-M, P. This can be somehow defended by supplying ..पति वाच्यम् after कृदुत्तरपदप्रकृतिखरत्वम्. But न तु appears to have been 'written by the commentator. .

·i, 19. 3] THE RGVEDA: AGNI AND MARUTS 69 ajutugunlarnieren met water at afara a l'* (Heraca visigo] Efa 11911 Stanzas 3-9 are in praise of the Maruts. Because of the in the first hemistich, we have to supply the correlative ae in the second. In the piata hymn (ii 12) both the correlatives are expressly stated. 199:- The two Madhavas explain the as varie, so also Skandasvamin who offers मेघोदकम् as an alternative meaning. Gk. Erebos, a place of nether darkness, forming a passage from carth to Hades, Armenian erek, erekoy evening, Goth, riquis, riquizis, darkness. English region is not cognate. fag: (Gk, isāsi, Lat. vidērē, Goth. witun)–Of the five fax's known to classical Skt. only the veife and gerfę ones are found in the Vedas. The original meaning of the root is 'to see' à sense still preserved in Greek and Latin. On the one hand, 2199319 was cither generalised into sometara or “to see' was specialised into 'to see with the mind's eye' and the exifę root came to me in 'to know'. On the other hand, 'to seo' was specialised into 'seeing an object looked for' and so the geife root came to mean 'to find'., Skt, vēda, Av, vaēda, Gk, oída (for *woida), ... 1 The difficulty with regard to accentuation can, no doubt, be easily got over with the help of परादिश्छन्दसि बहुलम् vi. 2. 199 (of. S. under ji. 16.5 9 áttar satrani नषः सी प्राप्त परादिग्छन्दसि बहुलम् इति नत्र उत्तरस्थादेख्दात्तता I), but @ appears to have meant originally 16, so it is better to regard compounds like age and gay as Bahuvrīhis, #174:-M. P. But this is a quotation from the Mahā. bhāşya where we find: wife 79 a afará 1774 (ed. Kielhorn, Vol. III, p. 256, 1. 5) and færi 75: afawa 7 afa & g (Ibid, 1.9). Under RV, 1, 53.7 the quotation is found printed correctly in M. and P.

·70 VEDIC SELECTIONS [i. 19, 30 Lat, vidi, Goth, wait. The reife root forms an additional perfect without reduplication with the sense of the present) The facta that the perfect of this root is formed in Skt., Gk., Av., Lat, and Gothic without reduplication shows that there was an Indo- European perfect type without reduplication. The present sense is explained thus: vidůh means they have seen, i.e., they know. far to know is used with both the Acc, and the Gen.) With the Acc. it means 'to know fully' and with the Gen. 'to know'; cf. 'to know' and 'lo know of' in English. 1# akra faga nerna 99 RV.x. 85. 3. 'Of him whom Brāhmaṇas truly know as Soma no one ever tastes.' façčar: aggreria X, 114.1. 'Well do the gods know the praise-song along with the Sūman.' his ac utece of peaa x. 108. 10. 'Neither brotherhood nor sisterhood do I know.' In the Avesta also vaēd to know, aipi vat to know thoroughly, etc., govern the Accusative and the Genitive. Similarly, oida in Gk, is used both with the Aco, and the Gen. In the sense of 'to be cunning with' it governs the Gen. in Homer. fa-Av, vispa-, vispa., 0. Pers, vispa-. Cf. Av, vispo-tanūm (Skt.* fazaga), vispā-paēsanhom (Skt, fannen). eare:-Some philologists are of opinion that since in the case of disyllobic i- and u-stems the Nom. pl.consists of three syllables, it was felt that in the case of disyllabic a-stems also, the Nom. pl. should consist of three syllables, and consequently the ending -as was added twice to make up the requisite nof of syllables.) Exactly the same thing happened in the domain of conjugation. The onding for the 1 pres, ind, of a-stems was 91 í (Skt. Hufe but Gk. phérõ, Lat. ferő) and that for other stems was fa (Skt. ásmi, Gk, eimi, Lat. esmi). So we should expect 291, WT, aft, etc., instead of warfa, WTA, TETA, etc. But since the other eight forms भवति, भवतः, Hafar, Hafa, wae:, , Harai, HIA: all consist of three syllables it was felt that the first person singular also should consist of three syllables and so to the ending पा was added the ending मि converting भवा, भरा, वहा, eto., into भवामि, भरामि, वहामि, etc.

·1..19. 3] THE RGVEDA: AGNI AND MARUTS 71 The ending -āsaḥ is already becoming archaic in RV. It appears as -aonho in Av., but here also it is archaic. Because of the frequency of the form जनासः in RV. we find एतमग्नि तवैव garantie: in Kathopanişad i. 1. 19. The ending occurs in Pali Gūthūs as -āse. The double ending appears also in 0. Pers. ; e..., aniyāha bagāna 'the other gods'. अद्रुहः-द्रुह is an abstract noun meaning 'malice', Av. drug lying, deceit. द्रोध (later द्रोह) is used in the same sense. Av. draoga, O.P. drauga. Eng. dream is also cognate. 4 Shera ये उग्रा अर्कमावृत्- ये | उग्राः | अर्कम् | आनृचुः । I रनाष्टास ओजसा। मरुद्भिरग्न आ गहि अनादृष्टासः | ओजसा। मरुताभिः | अग्ने | आ | गहि ॥७॥ ॥४॥ 'The mighty ones (ujrih) that (yc) sang (incils) their song (arkum), invincible (anādārstāsah) in their might (órasā-eat हतीया) or uncouquerable by force (ijasi-करगा तृतीय)। ये मरुत उग्राः तीव्राः सन्तः अर्कम् उदकम् आवृचुः अर्चतवन्तः, वर्षणेन सम्पादितवन्त इत्यर्थः। मरुद्भिः इत्यन्वयः। कीदृशा मरुतः । ओजसा बलेन अनावृष्टासः अतिरस्कृताः। सर्वेभ्योऽपि प्रबळा इत्यर्थः। अर्कशब्दस्यो. दकवाचित्वं वाजसनेयिन आमनन्ति-'आपो वा अर्क: [शत ब्रा° १०६i ५।२] इति। तनिर्वचनञ्च त एवमामनन्ति-'सोऽर्चनचरत् । तस्यार्चत आपोऽजायन्त-अर्चतो* वै मे कमभूदिति। तदेवार्कस्याकत्वम् [शत° ब्रा * SB. reads aa but here evidently the reading accepted by Sāyana is पर्चतो for he himself explains हिरण्यगर्भस्य मकाशादुदकमुत्पन्नम् and says further अर्चतो मत्तः. Under iii. 26. 7, however, the passage is quoted with पर्चते.

·। 72 VEDIC SELECTIONS [i. 19.4 11] इति। 'स' जगत् सदा हिरण्यगर्भ उदकं सामुयुक्तः 'मर्चन्' सत्यसहल्पमहिमप्रख्यापनेन स्वाष्मानं पूजयन् 'भचरत् । तथा पूजयतो हिरण्यगर्भस्य सकाशादुदकमुत्पनम् । तदानीम् 'अचंतः' मत्तः 'कमभूत्' इत्यवोचत् । तेनोदकस्याङनाम निष्पनमित्यर्थः ॥ आनृचुः। अचतेर् [लिटि] 'अपस्पृधेयाम्" [१॥॥३६] इत्यादिना निपातितः। प्रत्ययस्वरः। यवृत्तयोगात निघातः । अनाष्टासः। अव्ययपूर्वपदप्रकृतिस्वरत्वम् । भोजसा । 'उब्जबलोपश्च" [3° १९१] इत्यसुन्। निस्वादायुदात्तः ॥४॥ 691:-mighty. Av. ugra-, ve Av, aojah-, aogah-, Lat. augustus are cognate. Comp. बीजीयस Av. aojyah-. Super. घोजिष्ठ Av. "aojista-. cf. य उग्रेभ्यसिदोजीयारेभ्यश्चिन्छ रतरः। भूरिदाभ्यविनम- यान् ॥ Rv. ix. 60. 17. बोजोभिकया: vii. 56.6, उग्रं व भोज: vii. 56. 7. under iii. 26. 5 S. Hays : उगछतीत्ययः, deriving it from उद-गम् with the Unadi suffix र.. पर्कम-Ace. to philologists(-पर्च originally means to beam,' thence to praise,' 'to sing ';) hence the noun means on the one hand' the sun' (fê: flame), on the other song) Hence पर्कमानचु: means means 'sang their song.' ,"The Maruts are the bards of Indra." (G.) "For Indra when he slew the dragon, they sang a song and pressed Soma (v. 29. 2, 30. 6). In singing & song they created Indra-might. Though their song must primarily have represented the sound of the winds (cp.iv. 22. 4) it is also conceived as a hymn of praise (iii. 14. 4)." MACDONELL, Vedic Mythology, p. 80. SKANDASVAMIN explains the stanza thus: ये उया अन्येनाप्रसधा: करा अर्क देवम्। कतमम् ? इन्द्रम्। कुन एतत् ? 'आर्चनव मरुतः समिनाजों [ऋ° सं. ११५२।१५] इतीन्द्रस्य मरुतस्तुतिसम्बन्धदर्शनात् । भानुचः। अर्चत: स्तुतिकर्मण इदं रूपम् । . 1 Uj. Bh. and others read उमेर्वले बलोपय Mādhaviyadhātuvștti and Prakriyā-sarvasva, however, read sedetay. The on AV. iii. 19.2 shows the वल. The Katantra school derives भोजस् from am to burn'. Under 1. 11.8, S. says: नविषयगदायुदान:. comm. 2 ·2 i. 19. 4] THE RGVEDA: AGNI AND MARUTS 78 $997** 'te Haat are capa? [2° 2° prie] kaffefordea: gara: The two Madhavas follow Sk, in bis explanation of why:. TY:-7 for the reduplicating syll. must have first been used in roots beginning with vowels followed by a conjunct nasal, as for instance 4198 from and then it must have extended to other roots (quafore: P. vii 4. 71). tary-Cognate Acc. Farhana vii. 57. 3 lit. they adorn themselves with like adornment; in class. Skt. aqua, 4197979, etc.; in Av. yü naram ägəraptom ägaurvayeiti lit. who threatens a threat against a man; in Gk. mákhẽn mákhesthai fight a battle, boulàs bouleúousi, Il. xxiv. 652, take counsel; in Lat. vitam vivere, somnium somniare etc. VITY 18:— varafo ar: Sk.=wafüryagat: Sk.=yaryo.. #here has the force of ra of class. Skt. Cf. Uttara Megha 6: Casa Afofu- Tacurfáar ya ; Eng. untoid, unnumbered, etc. In v. 87, 2 the Maruts are described as vyett iga:. Skt. ye, Goth. ġn-daursts, Germ. dreist, Av. daršam adv. 'violently, very,' daršita- keen, O. Persian adaršnauš he dared, Gk. thérsos spirit, keeoness, tharsėő I own good courage, Lat. fastus pride, Eng. dare and the second element of in-fest, mani-fest, etc. yfqa is the alt. form of ye. Hattar-Av, aojanha. Lat. augēre increase, augustus majestic, Eng. eke. Cf. vii. 56. 6 h Ori: yht: after four ofag: waitfaran: 1 *Fleetest on their way, most splendid with their splendour, closeknit to glory, strong with varied strength.' Their might also helps those whom they take under their protection. Cf. v. 54. 7 au जीयते मरुतो न हन्यते न नेति व्यथते न रिष्यति नारस राय उप दयन्ति नोतय कृषि 2 si 751ai at yuca il “Never is he, O Maruts, slain or overcome, never doth ho decay, ne'er is distressed or harmed; his treasures, his resources, never waste away, whom, whether he be prince or Rishi, ye direct." he is explained more fully in the AV. iii. 99, 2: ga aêa ere aplisafgraxafa etor:- 11 E W21:-[971 ararea ] have 17 17 इष्यते। यथा बह: प्रदीपस्य यथाधमथनिस्विषः। तादृशं शरीरदाय निमित्तमोगः । vom. on ·74 VEDIC SELECTIONS [i. 19. 5. शुचा घोरवसः ये | शुभ्राः | घोरऽवसः। । सुचवासो रिणादसः। सुऽक्षतासः | रिशादसः। मरुद्भिरग्न प्रा गहि ॥५॥ मरुतऽभिः | अग्ने | आ | गहि ॥५॥ Who, (ye) are brilliant (subhri'h), of terrific forms (ghorávarpasaḥ), who are possessors of great wealth (suksatrā'saḥ; and are devourers of the mulignant (rišā’dasah),... ( ये मरुतः शुभ्रत्वादिगुणोपेतास्तैमरुद्भिरित्यन्वयः । शुभ्राः शोभमानाः घोरवर्षस: उग्ररूपधराः सुक्षत्रासः शोभनधनोपेताः। रिशादसः हिंसकानां भक्षकाः। 'मघम्'इत्यादिष्वष्टाविंशतिसंख्याकेषु धननामसु 'क्षत्रं भगः' [निघ' २११०] इति पठितम् । शुभ्राः। 'स्फायितश्चि' [उ' २०१३] इत्यादिना शुभेरौणादिको रक्प्रत्ययः। प्रत्ययस्वरः। घोरवर्पसः। घोरं वो येषाम् [ते । बहुव्रीहौ पूर्वपदप्रकृतिस्वरत्वम् । सुक्षवासः। बहुवीही 'नसुभ्याम्' [६।२।१७२] इत्युत्तरपदान्तोदात्तत्वम् । 'आधुदात्तं द्वरच् छन्दसि' [६।२।११९] इति* तु न भवति क्षत्रशब्दस्यान्तोदात्तत्वात्। रिशन्ति हिंसन्तीति रिशाः, तानदन्तीति रिशादसः। 'सर्वधातुभ्योऽसुन्। [उ' ११८८)। नित्स्वरेणोत्तर- पदमायुदात्तम् । कृदुत्तरपदप्रकृतिस्वरेण स एव शिष्यते ॥५॥ पशुधा:-beautiful, bright irom शुभ to shine, tondorn. Arm. 8urb clean, bright. In class. Skt. the sense has been specialised. voltage:-ghorá terrible, Goth, gaurs afflicten, grieved; várpas form. Acc. to some scholars várpas is cogoate with rūpá. • * इत्येव All. + सर्वधातुभ्योऽसन्प्रत्ययः-All. But Sayana is evidently quoting the rule, so प्रत्यय: seems to be some reader's note.

·i. 19, 6] THE RGVEDA: AGNI AND MARUTS 75 ware:-kşatra from fa 'to rule', 'to possess' means 'dominion') Av. 0. Per. æðadra-. It is a new formation in Aryan from kşayati (Ay, zğayeiti, Gk. ktsomai) where y was regarded as a farroa, otherwise we should expect 4. From Skt. ksatrapa, 0. Pers. xšaðrapāvan comes the Eng. satrap through Gk. satrapc8. Skt. sukşatra-, Av. huxšaora. The superl. form huæšaðrötama- is fouud in Av., though सुचवतम does not occur in Skt: Maurea:-This word is not analysed in the Pada text* and the meaning remains to a certain extent doubtful even to this day. Commentators have dissolved it into fruq or fim and we or into fry and 474 or into fræą and FH, or into fraq and 44. Nirukta vi. 14 explains it as Taucify tearing to pieces those who seek to injure others or रेशयदासिन् hurling away those who scek to injure others. (it fe caufa f&#1417 wafa तस्मै त प्रायुधान्यन्ति। रेशयदारिण इति केचिदधीयते निर्वचनम् तेषां रेशयन्तं हिंसन्तं gratud: Durga." feat fraat nu al wat wagat atau असितार: नेतारौ नाशयितार इत्यर्थः । तेन रिशदसितागे रेशयदसितार इति वावगमः । Skanda-maheśvara). Under RV. i. 2. 7 Sk. explains fraichĄ thus féu ÔNITÆ I fria frĄ I fra: Yana Rotaxtı Under i. 39. 4 Sk, explains fraica: as fe'far ni gfafefeart:. Venkatamādbava explains it as frutatafe(imarr:. Under RV. 1.2.7 Mūdhava evidently derives it from ea and explains a[iraf.q7199] faitą or (19rarga]- gfgaita. Curiously enough, he does not explain the word in its subsequent occurrences. Mabīdhara also seems to incline towards दस्-रिश रिकता हिंसां दस्वन्ति उपक्षपयन्ति.. । JET FAT 11 gefa...l Ja frga: pe fan fagfal Thus the exact meaning of the word is not known. The fact that it is not analysed in the Pada text, that TS. scrupulously * Feathaf agayTurgaus: S. on AV. vii. 82. 1. † The reading in the Trivandrum edition is much better frantsefa frutge: 1 frugte: xfa Ta great selay:.

·76 VEDIC SELECTIONS [i. 19,5 refrains from using the word, replacing in one instance HOT fource: by HON FT41F#: and that it is included in the list of obscure words in the Nighantu points to some irregularity in the formation of the word. It is just possible that the components are fun and and by a Prākritism we have fcurge instead of frag. And the accent on the second syllable indicates that it is a governing compound like धारयत्कवि, etc. दस् dues not occur as an independent word, but that need not detain us, for even q* does not occur as an independent word. Thus fource would mean "tearing asunder those that are injurious.' And in some passages the meaning may have been generalised into tearing down, bearing down, rushing headlong. Thus Skandasvāmin (under RV. i. 39. 4] is not far wrong in assigning the meaning fefaget grafefear: to fource:, though the derivation is different. In x. 77. 3 we have fouet a Huf waan: and in x. 78. 4 flatát a T quan: . This shows that frurgu: and fortata: have similar meanings and supports our explanation. The Nirukta (vi. 14) reads Turaifea or Tuaeftq. But since awicifa is evidently & corruption for Tangifq it stands to reason that are far should also be TI JETfq. And it has already been pointed out that Mūdhava in his com, on RV. i. 2.7 and Mahidbara in his com. on VS. iii. 44 derive the word from Among European commentators, some accept the meanings suggested by Yaska and others, while others do not. Acc. to Grassmann the word means 'those who eat violently' while Ludwig thinks 'those who eat in small bits' is the correct mean- .ing. Aufrecht thinks fraie is a corruption of feate corresponding to Gk, erikūdes meaning very famous, glorious and used of gods and their descendants. Oldenberg translates with a query ‘triumphant with riches' and remarks in a note : "Can furcę be explained as a compound of ft (the weak grade of as is ·i. 18.5] THE RGVEDA: AGNI AND MARUTS 77 the weak grade of गो) and *सादस् from the root पद to be triumphant'? Prof. Aufrecht connects for with the Gk, eri (erikudës, etc.); our hypothesis has the advantage of not leaving the limits of Sanskrit." Pischel (Vedische Studien, Vol. III, pp. 191-192) believes that the sense of the word is clear from RV.x.77.5where the Maruts ..re described as श्येनासा न खयथमी रिशादसो प्रवासो न प्रसितासः परिप्रष: where खयशम् and रिशादस् are epithets of प्रोन, even as प्रसित and परिपुष् are epithets of प्रव or प्रव. And the chief characteristic of the hat would appear from RV, to be its speed. Further, the words श्येनासो! म खयशसो रिशादस: correspond to पश्वासो न ये ज्येष्ठास पाशवः of the very next hymn by the same author. So the primary meuning of fouzy must be tearing' from रिश् to rend, to tear. And as रिश हिंसायाम् [धा २११२६] is identical with लिष गतौ [धा २८।१२७] the sense of speed, argues Pischel, is easily obtained. Even as late as 1932 Geldner is not sure of the meaning of the word and generally translates "āberlegen (?)' i.e., superior. In the new edition we find 'those triumphing over their enemies'. ये नाकस्याधि रोचने ये | नाकस्य | अधि | रोचने | दिवि देवास भासते। दिवि | देवासः | आसते। .ion मरुद्भिरग्ना गहि ॥६॥ मरुतऽभिः | अग्ने | आ | गहि ॥६॥ Who (yé) sit ('sate) as gods (devā'saħ) in heaven (divi) in the light (rocané) above (údhi) the firmament (nā’kasya),... ये मरुतो नाकस्य अधि दुःखरहितस्य सूर्यस्योपरि दिवि द्युलोके रोचने दीप्यमाने ये देवासः स्वयमपि दीप्यमाना आसते। तैः मरुद्भिः इत्यन्वयः ॥ नाकस्य। कं सुखम् तद्यस्मिनास्त्यसावक इति बहुव्रीहिं कृत्वा पश्चात् । न अको नाक इति नशा तत्पुरुषः। 'नलोपो नमः' [१।३।७३] इति लोपो न So all. + पश्चाबञ्। न को नाक इति नञ्तत्पुरुषः-M.P.

·78 VEDIC SELECTIONS [i. 19.6 02 भवति, 'नभ्राणनपाद" [१।३७५] इत्यादिना प्रकृतिभावात् । 'तत्पुरुष तुल्यार्थ' [१।२।२] इत्यादिनाव्ययपूर्वपदप्रकृतिस्वरवेनायुदात्तत्वम् । प्रथमतस्ततपुरुषं कृत्वा पश्चाद् बहुव्रीहावुत्तरपदान्तोदात्तत्वं स्यात्। अधिशब्द उपर्यर्थे । ' उपसर्ग- प्रतिरूपको निपातः । रोचने । 'रुच दीतो'' [धा ११७३२] । 'अनुदात्तेतश्च हलादे' [३।२।१४९] इति युच् । 'चितः' [६।११६३] इत्यन्तोदात्तत्वम् । दिवि । 'उडिदम्' [६॥॥१७१] इत्यादिना विभक्तरुदात्तत्वम् । देवासः। 'आज्जसेरसक' [७॥१॥५०] इत्यसुक्। आसते। 'आस उपवेशने [धा २०११] । अनुदात्तेत्त्वादात्मनेपदम् । सस्यादादेशः। 'अदिप्रभृतिभ्यः शपः' [२०७२] इति शपो लुक् । अनुदात्ते- त्वालसार्वधातुकानुदात्तत्वम् । यद्वत्तयोगान निघातः ॥६॥ नाकरय-The derivation of this word is doubtful. The current derivation was first suggested in TS. v. 3. 7. 1: सुवर्गों लोकी नाकः। यस्यैता उपधीयन्ते नामा पकं भवति। The same thing was repeated in SB. viii. 4. 1. 24 : तद् यत् तमाह नाक इति । न हि तव गताय की चनाक भवति । Nirukta (ii. 14) alternatively derives it from नौ-नाक आदित्यो नेता रसानाम, नेता भासाम्, ज्योतिषां प्रणय: । अथ द्यौः। कमिति मुखनाम। तत् प्रतिषिद्ध प्रतिषिध्येत। “न वा अमुं लोकं जम्मषे किञ्चनाकम् ।” [का सं°२१।२]' न वा पमु' लोकं गतवते किश्वनामुखम् । पुण्यकता ह्येव तव गच्छन्ति । Pāņini accepts the derivation proposed in the Brāhmaṇas. Western scholars are inclined to derive the word from 'to bend'. भवति। नम् O खेनोदाचत्वम्--All. This is directly against the Samhitās, Brāhmaṇas and Nirukta. Fortunately this is the only place where S. proposes it. See under iii. 2. 12, v. 54. 12, 81. 2, x. 130. 2. The difficulty regarding accentuation probably shows that this is not the correct derivation and is answered in the com. on AV. i. 9. 2 thus: 'मसुभ्याम्' इति तु व्यत्ययेन न प्रवर्तते. + The root is read in the Paniniya Dhatupātha as रुच दीप्तावाम- पौतीच and Durga's Dhatupātha as द्युत शुभ रच दीप्ती. . See p. 28, t.n. 2. “यद्यपि 'सावकाच: 'रति सूबेचैतत् सिई तथापि वितीया- पावचनार्थमा स्वस्य वनाव्यत्वादनेन विशेषस्वेणोदाचो विधयः," S. on TS. I. 1.8.

·i. 19. 6] THE RGVEDA: AGNI AND MARUTS 79 Indian comincntators, generally, take a here in the sense of the sun (cf. an Tiga greq qin jii. 22. 3) and construe itaa as an adj. to fu ; but since fez is fem., we should take nga as an independent substantive and 17 should have its usual sense of firmam.nt.* "The world as a whole is regarded as divided into the three domains.of earth, air c: atmosphere and heaven or sky 1177), or alternatively into 'heaven and earth' (.1919feat) which two ire then considered as comprising the universe, the at mosphere being included in the sky. In some passages the vault (477) f the sky is anded after the usual triad, and before the celestial light (wat, lia:). The thret fold division of the universe is reflected in a threefold division of the three elements -earth, a'r and sky. lfacare Afam Arenar at affo gítalantform गेचना, तिस्रो दिन पृथि वौस्तिस रन्वति विभिवत्राभे नो रक्षति त्मना । Rv, iv. 53. 5. Savily encompa-ses with his greatness the three-fold atniospheric region, the three worlds, the three regions of light, the ihree heavens, the three earths he sets in motion, with three laws he himscif protects us]. Icaven is frequently called cilaq as well as 0199 (properly the 'luminous space' of heaven), and the dividing firmament which separates the visible upper world from the highest heaven is calleil, besides 777 'vault, 19 'summit' facu'-urface' and qx 'ridge,' and even 'ridge of the vault,' or 'summit of the vault'."' (Vedic Index, pp. 360-361). Liv-(0. Pers, adıy) preposition in the sense of 'over, on' governing the Lor. (Asafe is c instrued separately the rule afuus 19 FÅ does not apply bere.) CJ. Tafu afa RV. i. 25. 18, 'I have seen the chariot on the earihi:' ant qe dag [wa] RV. x. 85. 46, fruie supreme over your husband's younger brothers.' SAT TETT Sisairasziga TS, jii. 5. 4. 1. is used * In viii. 97. 5 (15014 oua fet #elqefqı यत् पार्थिव मदने 96A Jafo at Of ) qafiy is inentined instead of 717; this also shows that at means yara. 1 áfe) it at(fa) RV.), 102.8, i. 149. 4. v, 69, 1.

·80 VEDIC SELECTIONS [i. 19.6 in the sense of पधि in i. 105.6: चमी ये देवाः स्थन विष्वा रोचने दिवः. In धम्मो अध वा दिवी छहतो रोचनादधि viii. 1. 18, 'whether there comes from the earth or from the lustre of the lofty heaven,' धि governs the Abl. So also in पत: परिकमबागडि दिवो वा रोचनादधि i. 6.9, 'come from this place, O wanderer, or from the bright realm of heaven.' It is also used with the Acc. and Instr. See MACDONELL'S, Vedic Grammar, p. 417. रोचने-(from रुच to shine) is used first as an adj. (shining) then as a noun (light, luminous sphere). Av. raocant, shining, 0. Persian raucah light, Mod. Pers, rošan to shine, Lat, lūcēre to shine, Gk. leukós bright, shining, white. 'The root originally meant to shine' then 'to appear resplendent,' then 'lo appear beautiful or good or sweet' (the sense in classical Sanskrit). पासते-(Av. āonhante, Gk. heiatai, heatai) 3. pl. pr. ind. A of पास् (IE. *8) to sit. Acc. to philologists the root has grown out of सद to sit. *a-sad-te>*a s(d) te>āste. Skt. aste, Gk. hestai, h probably from hed, Skt. sad. M 10 यजयन्ति पर्वतान ये | ईडयन्ति | पर्वतान् । perena तिर: समुद्रमर्णवम् । पुर 54. तिरः | समुद्रम् | अर्णवम् । मरभिरग्न अा गहि॥७॥ मरुतऽभिः । अग्ने । आ । गहि॥॥ Who (ye, shake (inkhayanti) the mountains (pā'rvatān) and come across (tirāh) the billowy (arnavām) ocean (samudrām), ("who toss the clouds across the surging sea"-M. M.),.... ये मरुतः पर्वतान् मेघान् र्दजयन्ति चाख्यन्ति । तथा अर्णवम् उदकयुक्तं समुद्रं तिरः कुर्वन्तीति शेषः। निश्चलस्य जलस्य तरङ्गाद्युत्पत्तये चालन From the fact that the root aq has been used in several other passages it is clear that t has the sense of 4749 here. Now ·81 i. 19. 7] THE RGVEDA: AGNI AND MARUTS तिरस्कारः। तमरुद्भिरित्यन्वयः । इंजयन्ति । 'उख उखि" [धा १२५-१५२] इत्यादावीखिर्गत्यर्थः। 'हेतुमति च' [२६] इति णिच् । 'इदितो नुम् धातो' [॥१॥५८] इति नुम् । णिजन्तधातोः 'चित' [६११६३] इत्यन्तोदात्तत्वम् । शपः पित्वादनुदात्तत्वम्, तिच लसार्वधातुकस्वरेण । धातुस्वर एव शिष्यते । पर्वतान् । 'पुर्व* पर्व मर्व पूरणे' [धा ११५३८-५७० । औणादिकोऽतन्। । प्रत्ययस्वरः ॥७॥ चलयन् is there is a gañasūtra anna fran: which means that the root year is technically regarded as form in the sense of shaking. The root being मित्, मितां इख: will stand in the way of the lengthening of the and the form will be चलयन् and not चालयन्. चालयन् सकलां पृथ्वौं साधिदीपां सपर्वताम् [११२३] in the Saptasati is regarded as an पार्षप्रयोग, Kalidasa writes चलयन् भजनसवालकान् Raghu viii. 54. the form used by the two Mādhava's who were anterior to Sāyaṇa. In S's Bhāşya on RV., however, terra is found every time and never चलयन् (v. 45. 3, 54. 12. etc. etc.). See Sankara on B. S. jii. 3. 26 and Jivātu on Naişadha x. 96. पूर्व All. But see p. 27. + As the word gåa occurs here for the first time Sāyapa is expected to refer to the relevant rule, but he contents himself with mentioning the प्रत्यय. Unadi iii. 110 reads : भूमहशियजिपर्विपच्चमि- तमिरमिहर्योऽतच. Since भरत, दर्शत, यजत, पचत etc. are accented on the final syllable there is no reason to doubt that the suffix is read here as पतच् and not अतन्. One of M.M.'s MSS. shows the reading: औणादिको भमहशीत्यादिना र वृषादित्वात् पाद्युदात्त: अतच् which evidently stands for पौणादिको महशोत्यादिनातच्। वृषादित्वादाादात्तः। On this particular MS. M.M. remarks: "'It is advantageously distinguished from the rest, in so far as some very considerable omissions common to all the C MSS, have been supplied in C, from another source." And the wretched state of this particular passege shows that the copyist could hardly have added it himself. It would therefore appear that meettafettafers falergen:1 is the correct reading here. Under iii. 26. 4 we find ‘पर्व पूरणे' त्यस्मात् भनहोत्यादिनातच् ।...व्यत्ययेनायुदानः । 6-1874B.T.

·O 83 VEDIC SELECTIONS [i, 19.7 cause to uwing, caus. of to to swing ; the root is not much used in class. Skt., but is preserved in hr (=70). NATI illit, word-moving) and agente (causing the Soma vessel to shake are used in RV. Vgåara far:- Acc. to RP. iv. 76 final is changed before initial y only in the following cases: atê, páteng, eaten, araua and पावखम. qarqe means 'joint,' bence gåa means 'mountain' because the hills rise lier on tier. As clouds appear exactly like mountains* from a distance qe a means 'cloud' also. The English word 'cloud' is from 0. E, clūd which meant 'rock'. 'In early Middle English cloud is still used in this sense'. S. takes asa in the sense of #, Skandasvāmin and Venkatansādhava take the word in its usual sense : Alltag Hà unequauf: SK., a caufa qinn V.M. Here, as in many other places, Verkațumādhuva's explanation is the right one. Cf. i. 39. 5 g agafar gåang fa fuera gargreitai at sa ADN GHET sa 2018: yau fam “They make the mountains rock and reel, they rend the forest-kings apart. Onward, ye Maruts, drive, like cieatures drunk with wine, ye Gods, with all your company." iii. 26. 4 GETTT 1981 faza:: 8. 9 agafar odat vera: "Pourers of floods, the Maruts, Masters of all woulth, they who can ne'er be conquered, make the mouritains shake." viii, 7.4 a fra Hont foggi gagafar gåarą, o ant artan aryta: "The Maruts spread the mist abroad and make the mountains rock and reel, when with the winds they go their way.' v. 56. 4 hi fery tai geri fatt a 1931a arafa: "cause e'en the heavenly stone to shake, yea, shake the rocky mountain In the Vedas and Brāhmaṇas qia is accented on the first syllable. This Uņādi rule seems to show that in classical Sanskrit it was accented on the final syllable. This appears all the more probable from the Vārttika पर्वमाया त v. 2. 122. 10. मधमालव यथायमारादपि विभाव्यते। गिरिः प्रबवण: साऽयं यव गोदावरी नदी॥ उत्तररामचरित २।२४ ।

·i. 19.7) THE RGVEDA: AGNI AND MARUTS 83 धनुष वा as they race along"; i. 167,8 89 ya a yafe "Arm things are overthrown that ne'er were shaken"; v. 57. 3. पर्वतान् दाणे वसु गि वो बना मिहत बामनी मिया। कोपयथ प्रथियों पत्रिमातरः समे यदुयाः पृषतोरयुग्धम् ॥ "You shake the sky and mountains for wealth to the liberal giver; the forests bend down out of your way from fear. 0801, of Préni, you rouse the earth when you, O terrible ones, have harnessed the spotted deer for triumph" (M.M.); v. 60.2 au fosa forga full fart gfunt for at gåafsi 'Through fear of you, fierce ones, woods bow down, even the Earth trembles, even the mountain'. In v. 54. 3 they are called gåaya:. In the Meghadūta [i. 14] also we find : * vifaagarfai fafcure fue'etelafaqaladi Hraferinar:* fat:-across, cross-wise from a to cross, exactly as gc: is derived from g. Av. taro. Both Skt. tiraḥ, and Av. taró when used as prepositions govern the Acc. The two Madhavas and Sāyaṇa supply garrant after fat:. Mas Müller takes fac: as a prep. and translates 'across the surging sea'. Geidner supplies ‘kommen' (come) and translates—'who shake the mountains and come over the billowy sea.' Since, however, BUGATTI occurs in RV. may we not take farc: as an adverb and supply जयन्ति in the second clause-अर्णवं समुद्र तिर ईशयन्ति agitate crosswise the billowy ocean? Or, may we not construe ogz' fac: 67 trufa toss billows across the sea? In AV. xjii. 1. 36 we have तिरः समुद्रमति रोचसऽवम् which may be translated as 'thou shinest over the billows across the ocean'. 6964-is not analysed in the Pada text probably owing to doubt as to whether it should be ass or ##58. The latter, however, is the correct analysis. The word lit, means 'a collection of waters'. उदक appears in three forms : उदक, उदन् and Balo * Raghu II. 34 of Teuf itfunua qfa Higher and VIII. 90 zaighat fate of rit fraistaan: are, however, positively against the shaking of the mountains by storms.

·84 VEDIC SELECTIONS [i. 18.7 . The last stem is found in Skt. udrá 'otter' and Gk. húdar : 'water'. Skt. ánudraḥ 'waterless', Gk. ánudro8. पर्यवम्-derived from पर्ष (चर्णम acc. to Indian commentators) 'wave' with the possessive suffix व. 8 ...... मा ये तुन्वन्ति रश्मिभि- आ | ये | तन्वन्ति | रश्मिभिः। । तिरः | समुद्गम् | ओजसा । स्तिरः समुद्रमोजसा। मरुद्धिरग्ने मा गहि ॥८॥ मरुतऽभिः | अग्ने | आ | गहि ॥४॥ Who (yd) spread (ā' tanvinti) [through the firmament], along with the rays (rasmibhih) [of the sun), and, with their strength (ojasā), agitate (tiráh) the ocean (samudrám), (“who shoot with their darbs (lightnings) across the sea with might"-M.M.)... ये मरुतो रश्मिभिः सूर्यकिरणैः सह' आतन्वन्ति व्याप्नुवन्ति । आकाशमिति शेषः । किञ्च प्रोजसा स्वकीयबलेन समुद्रं तिरस्कुर्वन्ति तैः मरुद्भिः इत्यन्वयः ॥ तन्वन्ति । 'तनु विस्तारें [धा ८1१] । लटो 'सऽन्तः' [१३] । 'तनादिकृमभ्य उ' [१७]। 'सतिशिष्टस्वरबलीयस्त्वमन्यत्र विकरणेभ्यः' [परिभाषा] इति तिक एवायुदात्तत्वम् । समुद्रम् । 'उन्दी क्लेदने [धा १२०] । 'स्फायितचि [3° २०१३] इति रक्। समासे कृदुत्तरपदप्रकृतिस्वरत्वम् ॥८॥ या...तन्वन्ति-extend to [the atmospheric region]. Skt. tan, Av. tan to stretch, extend. Cf.Gk. tānumai, Lat. tendo, I stretch. मिभि:-with the rays [of the sun]. As Geldner points out, after the thunderstorm the Maruts make the path clear for the 1 खतेगोभि: Sk., रश्मिसहश: प्रत्यक्षमावत: V.M. पान वन्ति-M.P. But several of M. M.'s MSS. show व्याप वन्ति which is also the explanation of Sk:

·sun. 1.19.8] THE RGVEDA: AGNI AND MARUTS 86 He compares viii. 7.8 सुगन्ति रश्मिमोजसा पन्या सूर्याय यातये। ते Hryfafel aferell "With might they drop the loosened rein so that - the Sun may run his course, and spread themselves with beams of light." 9 अभि त्वा पूर्वपीतये अभि | त्वा | पूर्वऽपीतये | मुजामि सोम्यं मधु। सजामि | सोम्यम् | मधु। मरुद्धिरन आ गहि ॥८॥ मरुतऽभिः | अग्ने | आ | गहि ॥९॥ I pour out (spjā'mi) the sweet Soma juice (somyám madhu) foi thoe (lvā abhi) pūrvápitaye (for drinking as of old). .. हे अग्ने पूर्वपीतये' पूर्वकाले प्रवृत्ताय पानाय त्वा त्वां प्रति सोम्यं मधु' सोमसम्बन्धिनं मधुररसम्* अभिजामि सर्वतः सम्पादयामि। अतस्त्वं मरुतिः सह [आगहि] असागच्छ । अभि। 'एवमादीनामन्त। [फि° ११४] इत्यन्तोदात्तत्वम् । 'त्वामौ द्वितीयाया' [३] इति त्वादेशः सर्वानुदात्तः । 1 3 कदुत्तरपदप्रकृतिखरे प्राप्ने व्यत्ययेनाद्यदात्तत्वम् । अथवा...बहुव्रीही प्रकृत्या पूर्वपदम् ... S. under i. 8. 10. इतरदेवेभ्यः पुरा पानाय। मरुधादित्वात् पूर्वपदान्नोदात्तत्वम् । S. under 1. 134. 1. सोमपीतये। दासौभारादित्वात् पूर्वपदावतिम्वरत्वम्। S. under i. 92. 18, viii. 3. I7, TS: 1. i. 5, etc. This is after Sk. who adds पनादिकालप्रवत्तं यत् पानं तदर्थम. मधुरं सोमरसम् 8. under viii. 10. 4. Some MSS. read मधुरसम्. Under AV. iii. 14. 3 also we find मधुरसम्. Under vii. 74. 2, however, we find मधु मधुररसम्. several: MSS. reading मधुरं रसम् and only one मधुरसम्. Under viii. 10. 4 we read मधुरं सोमरसम. So मधुररसम appears to be the correct reading. Sk. rightly regards अभि as a कर्मप्रवचनीय governing वा acc. to अमिरभागे P. i. 4. 9, and explains सजामि as उतरजामि, ददामि. † See p. 29. * ·86 VEDIC SELECTIONS [i. 19.9 पूर्वपीतये। पूर्वा चासौ पीतिब। 'वकर्मधारय" [२] इत्यादिना बनावः । सृजामि । 'सृज विसर्गे' [धा १३०] । मिपः पित्त्वादनुदात्तत्वम् । विकरणस्वरः । सोम्यम् । 'सोममहंति या' [३५] । प्रत्ययस्वरेणान्तोदात्तः । मधु । 'फलिपाटिनमि" [उ° ११९] इत्यादिना उ-प्रत्ययः। 'नित्' इत्यनुवृत्तेरायु- वात्तत्वम् । अन्यद् गतम् । मन यास्क:-'अभि सृजामि त्वा पूर्वपीतये पूर्वपानाय सोम्यं मधु सोममयं सोऽग्ने मरुद्भिः सहागच्छ' [नि° १०३७] इति ॥९॥ पूर्वपीतये-पीति means the same thing as पौध. पूर्व-Av. paurva-, pourva-, 0. Pers. paruva. पौति-0. Bulg. piti, Gk. posis, Lat. poti-o, a draught, drink. The first member of सतपुरुष is accented when it is dependent on an action noun in fa. V. G. S., p. 456, 2a; P. vi. 2. 42 °दासौभाराणाम् . Cf. RV. viii. 3. 7 अभि त्विा पूर्वपीतये न्द्र स्तोमेभिरायवः "men with their lauds are urging thee, Indra, to drink the Soma first;" viii. 45.22 घमि त्वा वृषभा सने सुतं सृजामि पौतये, here, the Soma being shed, I pour the juice for thee to driok. सोममति य:-All. But the rule is applicable in those cases where the word मोम्य is an epithet to a deity as in द्युम्नी शोको म सोम्यः viii. 93.8 "bright, meet for Soma, famed in song," etc. but not in cases like सोम्यं मधु, सोम्यो रसः, etc. The relevant rule here is the next one ai q which means [the taddhita suffix is alded to सोम] also in the sense of मय. Under i. 14. 10 S. says: सोम्यम्। 'सोममति यः' इत्यनुवृत्ती 'मये च' इति यप्रत्ययः । सोमस्य विकार इत्यर्थः । 'यस्येति च' इत्यकारलोपः। प्रत्ययम्बरः। Under iii. 53. 10, etc. Siyana simply quotes the rule मये च. Under AV. iii. 14.3 also we find 'सोममति यः' 'मये च' इति सोमशब्दाद यत्प्रत्ययः. whe correct reading, therefore, is : 'सोममहति यः' [४।४।१३७) इत्यनवती 'मये च' [४१३८] इति यप्रत्यय: It is perfectly clear the scribe atter writing the first य: thought he had transcribed the य: of प्रयय: and the reading became corrupt. + This quotation is found in a few MSS. only.

·i. 115]. THE RGVEDA: SURYA 87 मजामि-Skt. srjati, Av. horasaiti, harixaiti; Skt. arata-, Av. harasta-. story-relating to or pertaining to Soma. When it is adj. to a deity it means Somaliving. मधु-Gk. methu, Av. matati, Lith. media-8. Eng. mead. See IHQ. Vol. XII, p. 10. "द्रवत्वसामन्यान्य रत्वाच सोमरसो मधु इत्युच्यने।" Sk. an . SORYA Characteristic features. (The line सूर्य पात्मा जगतस्तम्थुषश्च lenps to the lips of every Indian when he thinks of the Vedic god Sūrya. T'he Sun, the noblest visible form of the gods, is regarded as the soul of all that moves and all that stands, * "Since his name designates the orb of the sun as weil, Sürya is the most concreto of the solar deities, his connexion with the luminary never being lost sight of” (MACDONELL, Vedic Mythology. p. 30). He is the eye of Mitra, Varuna and Agni (चक्षर्मिध य वरुणस्याग्ने:). He is far-seeing (उरुचक्षा: vii. 35.8, दूरदृशे x. 37. 1), all-seeing (सूराय विश्वचक्षसे i. 50. 2), - beholds all beings ( पश्यनन्मानि सूर्य i. 50. 7) and the good and bad deeds of mortals (ऋजु मतषु इजिना च पश्यन्नभि चष्टे सूरो अयं एवान VI. 51. 2, विश्वस्य स्थातुर्जगतच गोपा ऋजु मतष जिना च पश्यन् vii. 60. 2), His car is drawn by one steed named Elasa. or sevoa inares called हरित: (सप्त खसार: सुविताय सूर्य वहन्ति हरितो रथे vii. 66. 15) or seven horses (सप्त युवन्ति रथमेकचक्रमेको अश्वी वहति सप्तनामा। विनाभि चक्रमजरमन 10 एकैव वा महानात्मा देवता। तं सूर्य इत्याचक्षते । स हि मर्वभूतात्मा। तदुतमषिणा-'सूर्य भात्मा जगतस्त थुषश्च' इति । सविभूतयोऽन्या देवताः। तदेत- हचोक्तम्-'इन्द्र मिवं वरुणंमग्रिमाहुः' इति । Sarvānukramani, ii. 14-20. भवतव्य भव्यस्य जङ्गमस्थावरस्य च । अस्यैक सूर्यमेवकं प्रभवं प्रलयं विदुः।-BThaddevatā, i. 61. + तदेवहितं अक्रमुचरत् । पश्येम शरदः शतं नौवेम शरदः शतम् ॥ vii.68. 16. That eye, placed by the gods, bright and rising, we would see for a hundred years, we would live for a hundred years.

·88 VEDIC SECTIONS [i. 118 बसेमा विका सुपलापि नरः। म रवमपि स नः सच सान पाया। सन vero fa para sa mat forfear Of TT 1, i 164,-2-8). His messenger is Pūgan, and Varuņa prepares his path for him (ure que te पन्नः सहद्रे हिरायौरनरिचरन्ति । afuraffe get rien... ll vi, 58, 8, 58 ff Var puta a i. 24. 8). Since the sun appears on the horizon immediately after dawn, he is described as following the Goddess Dawn even 88 & young man follows a lovely damsel (out fatuat cara ment sitrofa per) and Dawn is described as Sūrya's wife (arfordiant gente stat vii. 75.5). "The same sequence, however, led the Vedic poets to think of the Dawn as the mother of Sūrya (91797 uwafua vii. 78. 3) and to describe the Sun as shining from the lap of the Dawns (Farenth19 39819er vii. 63.3). In one passage the Dawn is described as leading a bright beautiful horse (** Tyt TELAHa vii, 77.8)." Just as in later literature the Sun is regarded as a swan, in RV. he is in several passages described as a bird. The sun shines for the world (a fami), dispels darkness with his light and stirs men to activity (येन सूर्य ज्योतिषा बाधसे तमो pe forufcafu Aryat X. 37. 4). "Sürya measures the days (91 FAIT fa: i. 50. 7) and prolongs the days of life (a u srejfa certa ment aracifo viii. 48. 7). He drives away sickness, disease and every svil dream" (sretara4 99% ya x. 37. 4). In later literature also we find that the sun is to be worshipped for the cure of diseases (w). There are two things, however, which we miss in the Veda—the reference to the lotus and to the Cakravāka. In the Nirukta (xii. 14) Sūrya is derived from va or ve or + T (od: waf, gaat aldaaf). But the word is evidently derived from ac light. It is cognate with Gk. hēlios and Av. hvara, In the Avesta also hvare is the eye of Ahura Mazda and has swift horses. Hymns i. 50, i. 115, 1. 37 and x. 158 are addressed to Sürya. [MACDONELL, Vedic Mythology, pp. 30-32; MUIR, Original Sanskrit Texts, Vol..v, pp. 155-61,] ·8. वरुणस्याग्नेः ।, । 1.116.1] THE RGVEDA : SURYA Hymn No. 8 SŪRYA i. 115 म.१ चू० ११५ कुत्स ऋषिः। सूर्यो देवता । विष्टुप् छन्दः । 73 चित्रं देवानासुदगादनौक चितम् देवानाम् |उत्अगात् अनीकम् । चक्षुर्मिवस्य चक्षुः | मितस्य | वरुणस्य | अग्ने । पाप्रा द्यावापृथिवी अन्तरिक्ष आअप्राचावापृथिवी इतिअन्तरिक्षम् । सूर्य आत्मा जगतस्तस्थुषश्च ॥१॥ सूर्यः आत्मा जगतः तस्थुषः च ॥१॥ The shining (citrám) face» (inikam) of the Gods (devā'- nām) has risen (úd agāt), or risplendently, (citrám) has the face of the Gods risen (devā'nām ánikai úd agāt), the eye (cákṣuḥ) of Mitra (mitrásya), Varuna (váruñasya) and Agni (agnéh). Surya (Sü'ryaḥ) the soul (ātmā') of that which moves (jagataḥ) and (ca) that which stands (tasthúşaḥ), has pervaded (ā' aprāh) heaven and earth (dyā'vā pệthivi) and the space between (antárikşam) 'चिसमिति षडचं दशमं सूक्त" कुत्सस्था बेष्टुभं सूर्यदेवताकम् । तथा धानुक्रान्तम्-'चितं षट् सौर्यम्" इति ।। "श्विनशस्त्रे सूर्योदयादूर्व सौर्याणि प्रथममण्डलम्य षोडशेऽनुवाकै दश सूक्तानि तव चित्रं देवानाम्' इत्यन्तिम सूकम् । ' पार्षम् = ऋषकर्म: (composition) प्राणभृजाति° [५॥१॥१२९] इत्या ; of., B.D. भाग्नेयं प्रथम सूक्तं मधुच्छन्दम पार्षकम् । ' ऋषिश्चान्यादृषरवाविशिष्टः' [अनु० १२।२] इति परिभाषया 'प्र मन्दिन एकादश कुत्सः' इत्येकशततमसूक्तानुक्रमणिकात: कुलस एवानुवर्तते । पत एव प्रकृतस्य सक्त निरस: कुत्स ऋषिः। स च प्रथममण्डलस्य नवममण्डलस्य च केषाचन सूनानां द्रष्टा। [अनार्दशे] 'विष्टप् छन्दः' [अनु°१४] इत्यनादेश-परिभाषया विष्टप् छन्दः । पातरनुवाकः पूर्वमुक्त. (प: ८-९)। सोमस्य सप्त मंस्था भवन्ति । संस्था नामानुष्ठानप्रकार- विशेषः ताब पग्रिष्टोमः, अत्यनिष्टोमः, उष्यः, षोडशी, वाजपेयः, पतिरावः, चप्तोर्याम 1 - ·90 VEDIC SELECTIONS [i. 116.1 मूलानि शंसनीयानि । तले सूकं शंसनीयम्। सूलितः'चितं देवानां नमो मिलस्य [आ° श्रौ ६५१८] इति । आदितसिन ऋचः सौर्यस्य पशोर्वपापुरोडाश- हविषां क्रमेणानुवाक्या। ततो हे वपापुरोडाशयोर्याज्ये । तथा च सूषितम् -चितं देवानामुदगादनीकमिति पत्र शं नो भव चक्षसा शं नो अह्वा' [आ° औ ३२५] इति। अतिमूर्तिनाम्न्येकाहे शुनासीर्य पर्वणि च सूर्यस्य हविषः 'चित पति सप्त। तवातिरावसंस्थायामप्रिष्टोमोकथ्यषोडशस्थानां दिनेऽनुष्ठान छात्वा रावी पर्याय- वयानुष्ठानं करणीयं भवति । प्रतिपर्यायं च शस्त्रचतुष्टयवचनं भवति। बयाणा पर्यायाण समानावाशिनं शस्त्रं शंसनीयं भवति। तस्मिनाविनशस्त्रेऽपि प्रातरनुवाकवदेवाग्न्यादयसिखी देवताः स्यन । प्रातरनुवाकती विशेषत्वसावेव यदव सहन' ततोऽधिका वा मन्त्रा पासूर्योदयं वनाव्या भवन्ति । प्रातरनुवाकै पुनः शतं ततोऽधिका वा मन्त्राः पठ्यन्त पत्यारावतच पूर्वमेव समापनीयो भवति प्रातरनुवाक) तदुक्तमाश्वलायनेम “प्रातरनुवाक- न्यायेन तस्यैव समाबायस्य सहनावमादेतोः शंसत्" [आ श्री 41] इति, “प्राग्- वयसा प्रवादात्" [४।१।१] "शतप्रभृत्यपरिमित:" [पा श्री. ४।१५।३। इति च । (एतचा- सूर्योदयं शसनीयं भवति। तत जल सौर्याणि सूनानि शंसनीयानि तत्र 'चिव देवानाम्' पति शंसनीयम्। सूर्यदेवताकपनयागानुभाने वपायागे पपुगेडाशयाग हृदयादिप्रधानहविर्यागे च एतस्कप्रारम्भगतासिन ऋचः क्रमेण केकस्यकै कानुवाक्या, तती मन्त्रदयं च वपापुरीडाशयागयो- न्यात्वेन विनियुज्यते) 1 स्वर्गकामेण यजमानेनकदिनावसथोऽतिमूर्तिनामक: सोमयागोऽनुष्ठातव्य:, "प्रतिमूर्तिमा यस्यमाणो मामं सौर्याचान्द्रमसौम्यामिष्टिभ्यां यजेत । शुक'चान्द्रमस्या, सौर्ययतरम्” [पा श्री' रा८१-२] इति । तव कृष्णपक्षे यदहरहः सौर्यया दृष्ट्या यजनं तव सूर्यदेवताकं हवि: 'तरणिविश्वदर्शत:' इत्यूचा रहौत्वा 'चिव देवानाम्' इत्युचा होतव्यम । एवं चातुर्मास्यगत- पर्वचतुष्टयगने शुनासीय पर्वणि सौर्यस्य यागस्य 'चिवम्' इत्लेषा ऋग् याज्याल्न विनियुज्यते । * P. notes that गुनासौरोये is the reading in three MSS. Though acc. to P. 1V. 2. 32 द्यावापृथिवीगनासौरमरुत्वदग्रौषोमवास्तोपतिग्रह मधधक च both गुनासौर्य and गुनासौरीय are available, still S. appears to write Targtå here, under i. 50.4 and in his com. on TS. Under RV. iii. 30.1, iv. 57. b, vii. 90. 2, vii. 92. 1, 3, viii. 28. 25 and x. 160. b the correct reading appears to be गुनासौरीय which is also found in Asvalāyana Srauta Sūtra and other works. ।

·91 i. 115.1] THE RGVEDA: SURYA देवानाम् इस्पेषा याज्या। सूलित तरणिविश्ववतथि देवानामुद्रगादनीक- मिति याज्यानुवाक्या' [आ औ ९।८॥३, २।२०।४] इति ॥)" देवानाम' दीव्यन्तीति देवा रश्मयस्तेषाम्, देवजनानामेव वा भनौकम तेजन्समूहरूप। चित्रम् आश्चर्यकर सूर्यस्य मण्डलम् उदगात् उदयाचलं प्राप्स- मासीत् । कीदृशम् मित्रस्य वरणस्य अग्नेः च । उपलक्षणमेतत् । तदुपक्षिताना जगतां चक्षुः प्रकाशकम्, चक्षुरिन्द्रियस्थानीयं वा। उदयं प्राप्य च + 2 M. and P. omit P12018, but since Sāyaṇa says afaqid- नामाकाहे शुनासीय पर्वणि च the reference is absolutely essential. See S. under i. 50.4. । देवानाम् अनौकम्-देवाना रश्मीनां यदेतदुदगात् अनीकं समूह: Durga on Nir. xii. 6. दीव्यन्ति द्योतन्त इति देवाः किरणा:, तेषाम अनीकं मुखम् पात्रय इत्यर्थः । यहा, अनीकं समूहः, किरणपुन इत्यर्थः । Mah. on VS. vii. 42 देवानां रश्मीनाम् पनौक न्यसह महलम् S. on 'TS. दीप्यमानबहुरश्मिरूपाणां देवानां सैन्यसदृशम S. on TB. पन्धकाररुपमवशरीरात्मकम्य शबोर्विनाशकलेन देवसैन्यरुपमादित्यमण्डलम् S. on TA. as: dropped in P. चिवम्-Acc. to Uvata, Mahidhara and others it is an adv. meaning brilliantly, wonderfully. Acc. to the Nirukta, Durga, Skanda, Siyans and others it is adj. to अनोकम्. मर्यचाच पगपर- रूपेणावस्थित: स्तूयने ।...उदयकानादारभ्य तावदपररूपेण म्न्यने । चिमित क्रिया- विशेषणम्। यशिवमुदगात चित्रमार्यभूतम् उदगमत् । आश्चर्य हि यत् स्वकोयेन ज्योतिषा शावरं तमोऽपहत्यान्येषां ज्योतिषां ज्योतिरादायोङ्गच्छति । Uvata on Vs. vii. 42. चित्रं रक्तश्वेतादविविधवर्णम S. on TS. i. 4. 43. 1, ii. 4. 14. 4. तामारण- वभुत्वादिरूपेण विचित्रम ।...तदेव वैचिवाम अगवाखातम्-'असौ यस्लामी अरुण उत वभुः सुमङ्गलः' इति। S. on TB. ii. 8. 7. 4. बहुमगलरूपत्वेन विचित्रम् S. on TA. 1. 7. 6. काल देनारणशुक्लादिवर्गोपेतत्वात् चिवम्। S. on TA. 2. 13. 1. चायनीयं पूजनीयम् S. cn SB. iv. 3. 4. 10 चायनौयं पूजनीयम्। यहा सर्वदित रश्मिप्रसारणेन विचित्रम्। S. on AA. ii. 2. 4. 7. उदगात् उदेति। छान्दसो लुङ। Bhāskara on TS. छन्दमि लुङल- लिटः [२।४14] इति लुङ। S. on SB. 1V, 8. 4. 10. मिवादीनां देवानामपि चक्षुःस्थानम्। तेऽपि हि तेन प्रकाशितं पश्यन्ति । यद्या, मिवत्वादिपदप्राप्तिहेतुत्वाचचरित्युपचय॑से । उपलक्षणं तित, सर्वदेवतापदलाभाडेतत्वात्। - . 4 ·92 VEDIC SELECTIONS [i. 116.1 पावाप्रथिवी दिवं पृथिवीमन्तरिक्ष व पापाः स्वकीयेन तेजसा मा समन्ताद- पूरयत्। ईरभूतमण्डलान्तर्वी सूर्योऽन्तर्यामितया सर्वस्य प्रेरका परमात्मा जगतः जामस्य तस्थुषः स्थावरस्य च पामा खरूपभूतः। स हि सर्वस्य स्थावरजङ्गमात्मकस्य कार्यवर्गस्य कारणम् । कारणाथ कार्य नातिरिच्यते । । तथाच पारमर्ष सूतम्-'तदनन्यत्वमारम्भणशब्दादिम्या" [ सू° २०१४] इति । यद्वा, स्थावरजङ्गमात्मकस्य सर्वस्य प्राणिजातस्य जीवात्मा। उदिते हि सूर्षे मृतप्राय सर्व जगत् पुनश्चेतनायुक्तं सदुपलभ्यते । तया च श्रूयते-'योऽसौ तपन्नुदेति स सर्वेषां भूतानां प्राणानादायोदेति) [ते. भा1] इति ॥ आमाः। 'प्रा पूरणे [धा° २०५१] । लकि पुरुषव्यत्ययः। अदादित्वाच्छपो लुक । जगतः। 'गमे च' [३।२।१७८३] इति क्विप् द्विवचनं च। 'गमः क्वौ [१॥४॥४०] इत्यनुनासिकळोपः । तस्थुषः । तिष्ठतेलिंटः क्वसुः। द्विवचनम् ।* 'शाः स्वयः' [१६] । षष्ठेचकवचने 'वसोः सम्प्रसारणम् [३१] इति 1 Bhāskara on TS. i.4. 48. 2. चतुर्मिवादिकस्य सदेवमनुष्यस्य जगतः । पादित्योदये हि रूपाण्यभिव्यन्यन्ते । Uvata मिवादिग्रहणं च प्रदशनार्थम्। देवाना मनुष्याणामन्येषां च प्राणिमामित्यर्थः। SK. M. on Nir. xii. 16. पापा:-पापूपुरत् [पापूरयति D.] द्यावापृथिवी चान्तरिक्षं च महत्त्वेन, तेन सूर्य पात्मा etc. Nir.xii. 4. . अथेदानों परपण स्तौति-सूर्य पात्मा। पुरुषाभिप्रायमेतत् ।...तथा च अतिः- 'यमेतमादित्ये पुरुष वेदयन्ते स इन्द्रः प्रजापतिस्ता प्रति । सूर्यातमनेन मन्त्रेण ख्याप्यते । स सूर्यान्मत्वेनोपास्यः। Uvata. जगतो नङ्गमस्य प्राणिजातस्य तस्थुषश्च स्थावरम्याप्यात्मा प्रत्यगात्मत्वेन उदये वस्थितः सूर्यः लोकवयम् पापाः सर्वत: खचैतन्धेन खरश्मिना च पूरितवान् । S. on TB. . “तत् तस्मात् कारणत् ब्रह्मणः कार्यस्य जगतः अनन्यत्वं पृथक्सत्ताराहित्यम् । कुतः? पारम्भणशब्दादिभ्यः 'वाचारम्भणं विकारो नामधेयं मत्तिकत्येव सत्यम का उ° १४] 'ऐतदात्मामिदं सर्व तत् सत्यं स पात्मा' [° उ° ८०] 'नवेदं सर्वम्' [° उ° ३] इत्यादिशब्देभ्यः।" सदाशिवन्द्रसरखतीतिः। * P. notes that all MSS. but two read विवंचने, ·i, 115, 1] THE RGVEDA: SURYA 93 HATCUTA I erat et le r' [918198] airco: I greafter lat (612190] Tres usu The metre of this hymn is Trstubh in which the largest no, of the hymns of RV, are composed. Hence the Sarvānukramani (xiv. 5-6] says: [wanen fant 201711] faig pr: 1 It consists of four verses of eleven syllables (avaifiufacturufu ag9ii Calcuni: ora: RP. xvi. 64). An exactly similar metre is found in the Avesta also. font-see p. 42. 91114-see pp. 23-24. imple-3 sing root aor, ind, of op 'to go'. farma is read in the Nighantu in the list of aferente roots. In the Dhūtupätha, however, गाङ्गती Is read in the भू class and गा स्तुतौ च छन्दसि in the class. As t became obsolete in classical Skt., Pāṇini had to frame the rule of a gfs ii. 4. 45 to explain this form, L-(Av, ainīkam, cf. mod. Pers. peš-āni) face, thence front of troops, troops, multitude. Most probably it is derived from wą to breathe, though the first element has been regarded as cognate with for of fast and the second element with you of afe. Uvaţa explains 1974 as face. Mādbava says: water Fi, vifà fe a far agafa. S. evidently borrows his planation from Sk. who says: 291964 ta y TfThuama. The mention of : in the second pāda appears to support Uvata’s explanation. Madhava in his com, on SV. also says: at F04771 cmt af haga Of. sfaa aaaa**, @arar a fata SB. 5.3.1.1. ox- 1 afe in the rule can only mean the root 98, so the relevant rule here is qiệaqatqat: P. viii. 3. 59, But S. probably thought that with a the form would be gra and so generally takes afe in the sense of the suffix au though it is difficult to understand how afe with indicatory can stand for me with the indicatory s. By & curious irony of fate, S. interprets the rule cor- -rectly under iii. 58, 4, but makes a mistake in another direction.

·-94 VEDIC SELECTIONS [i, 115. 1 49:- In the Nighantu (Nir. iii. 13) vê is read in the list of roots meaning to see'. In the Dhātupāțha, however, the sense is changed and we find ofer, at f. The original meaning of the root appears to bavo been sfarfa. Thus, on the one hand it means 1997 fuaim, on the other area yfirafa (cf. s. on RV. iii 22. 2: sfrumrar utgafwfwa wa). So चटे means to appear, to see, to show, to speak. In AV. cašte means to teach, Av. and O. Pers. cašman eye, Mod. Persian cašm eye, Beng.caémā spectacles. 4: orig. 'seeing', thence brightness, countenance, eye. yorda que:The sun is the luminous substance par excellence and consequently he is connected with the ea's, the shining ones par excellence. In the Gitā (xi. 12) the universal form of the Almigbly is described thus: दिवि सूर्यसहसव भवेद युगपदुत्थिता। यदि भाः सहशी सा. म्याहाससस्य महात्मनः ॥ So in the first line the sun has been described as the face of the gods, here he is regarded as the universal eyethe eye of Mitra, Varuņa, Agni, i.e., of the whole universe. In the Puruşasūkta, the sun is said to have sprung from the eye of the Almighty. 9791 urargfuat wafa-cf. iv. 14. 2 *' a' gfam alfafit 919 3.val 9791 Oranfeat Yafufa wuf trafafaqa: I 'God Savitr has planted his banner on high spreading light for all the world. Sürya bas filled the heaven and earth and firma ment making himself known by means of his rays.' 9191:1-3 sing. 8-8or. ind of ai to fill. prā-8-t>aprās>aprāḥ the ending being dropped. V. G.S. $144. 5. Similarly we bave yo: (RV, viii, 40. 11, ix. 72. 5) from før, FT: (R.V. i. 116.3) from and in epic Skt. Å: from aft (cf. # #:). Sāyaṇa explains a- S. on 'forest #afort ति तिपः सिवादियः। व्यत्ययेन मध्यमः । 2. 74. 2, x. 106. 11, 1. 1. 1. gfe auarit AZZA: I X, 127. 2.

·6 ........ i. 115. 1] THE RGVEDA: SURYA 95 অ: correctly-কালানুলভালিলা বলি ত জি. In classical Skt. an t-is inserted between the 8 the sign of the aor. and the ending t. Cf. Bhațți xv. 68 wafafagay. Acc. to Pāņini tz (Disyah vii. 3. 96) is dropped by the next rule tye perete. AT 18 an extended form of to fill. The root is found in Gk. plēto (: Skt. wma), Lat. lēvi (: Skt. ant), Lat. -plētus (Skt. gla:)), Lat. plēnus (=Skt. q10:, full). The principal peculiarity of the older language in regard to infection is the frequent absence of t in the endings of the 2nd and 3rd sing. act., and the consequent loss of the consonantending, and sometimes of root-finals...... If the root ends in & vowel, only the consonant of the ending is necessarily lost: thus aprās (fur both aprās-8 and aprās-t) from 91." Wurtney, Sanskrit Grammar, $888-889. Várangfal-The Devatā-Dvandvas occupy an intermediate stage between mere juxtaposition and fully formed compounds. Here each member is used in the dual and each member retains its indepeudent accent. That these were felt to be loosely formed compounds is proved by the fact that sometimes a word or words intervene between the members of the compound. Cj. ii. 12. 6 Jiar free gfontaa. ut arat_ is the Nom. du. of heaven (class. arat like miat). Skt. dyauḥ, Gk. Zeus ; Skt. dyām, Gk, Zēn. great (:Gk. plātaia) for gent Av. parabwi, fem, to a lit. the broad one, cf. Aft (lit. the great one), sat (lit. the wide one), etc. Cf. Nir. i. 14,5 471g gfutet: 1 # parayufqui, farfari 99 â gran yetafuata wah:. In SB. xi. 5.0.3 mention is made of kat afait fara qutq and so the earth came to be known as 4 , ayur etc. jafrag-lit, situated between [heaven and earth], from antári the loc. sing. of way between and fo to dwell (7187 af qaratoalise karga147 S. on i. 52. 13). av fara entreg: तयोवियतोर्योऽन्तरेणाकाश पासीत् । तदन्तरीक्षमभवत् ई हैतबाम ततः पुरातरा वा ·नसूय:-from खर् light, of. Gk. helios which became हलि: in late 98 VEDIC SELECTIONS [i. 116.1 इदमीचमभूदिति तखादन्नरिचम्। SB. vii. 1. 2. 28; तद यदस्मिन्निदं सर्वमन्त- सवादन्नयंचम्। पनयर व नामैतत् तदन्तरिचमिति परोधमाचचते। J. U. B., i. 20. 4'पारव वा इदमिति तदन्तरिक्षयान्तरितत्वम। Ta. B. x. 14. 2. vafica-fa- means 'dwelling in the atmosphere'. Under TS. i. 8. 2 8. says : घनरिकशब्द: पृषोदरादिः। सर्वचागतिक पापदाचो इषादिः । पगतिको मध्योदात्त: पृषोदरादिरिति द्रष्टव्यम्। As the first member retains its independent accent, the word is to be included in the दासौभार group P, vi, 2. 42. Neither ge norqafre is analysed in the Pada-text., सूयं प्रात्मा जगततस्थुषश्च-this has become proverbial. In vii. 60. 2 Surys is described as विश्वस्य स्थातुजंगतच गोपाः ; cf. vii. 101. 6: स रेतोधा बमः शश्चतौना तबिवात्मा जगतस्तस्थषश्च। तन्म ऋतं पातु शतधारदाय यूयं पात खस्तिभिः सदा He is the impregnator bull of all, in him is the soul of all that moves and all that stands. So may this rite protect me for a hundred autumns. Do ye preserve us evermore with blessings.' Skt. In Ts. ii. 2. 10. 4 सूर्य is derived from सुवौर्य. सं (i.e. इन्द्रम् देवा अब्रुवन् सुवोर्यो मर्या यथा गोपायत इति । तत् सूर्यस्य सूर्यत्वम। BD. vii. 128 says : सूर्य: सरति भूतेषु स वोरयति तानि वा । स यंत्वाय यात्येष सहकार्याणि सन्दधत् ।। Samkara says in his com, on BU. v. 15. सूर्य मुटु ईरयते रसान् रश्मोन् गुणान् थियो वा जगतः। Pāņini mentions gå in the list of irregularly formed words with the suffix क्य. His commentators state that the root is Y or सू. The close connexion with सूय of सविता as also passage like नूनं जनाः सूर्यण प्रसूता: EV. vii. 63. 4 led to the belief that it might have come from Va. The सूर्यसिद्धान्त (xii. 35) also mentions this popular derivation in the stanza: हिरण्यगर्भो भगवानेषच्छन्दसि पठ्यते । पादित्यो धादिभूतत्वात् प्रसत्या सूर्य उच्यते। (IC., April 1936, pp. 615-6). पामा-0.E. com. breath. Cf. Gk. atmos smoke, vapour. Similarly, the Gk. word for 'soul' pneuma originally meant 'wind', 'air', 'breath' and Lat. anima. meaning 'rational sou!! originally meant air, breeze' and is cognate with Skt. anilaḥ and Gk, anemos. In the Nirukta पात्मन् is derived from a or पाप:

·i. 115.1] THE RGVEDA: SURYA 97 पात्या पता। पानि पि वास पात्। Samkara in his com, on AU.i.18ays: पाया पापोतरततेर्वा which is explained by Anandagiri thus: वाशब्दवाणे, चादानं च समुचिनीति । तथाच श्रुतिः :- यशानीति बदादत्त यच्चात्ति विषयानिति । बशाय समनोभावसमादात्मेति कौत्यंते। रति। ममतः-lit. moving, pr. part. of गा to go, hence the fem. is omdit. This was not recognised by Kātyāyana who framed the Varttika द्युतिगमिजुहोतीनां च. नयुषः-Gen. Sing. of तस्थिवम् perf. part. of स्था, one of the very few perfect participles that have come down to classical Skt. LSB. vii. 5. 2. 23 explains this stanza thus : ferat fara मुदगादनौकमिति । चसी वा पादिय एष पुरुषः, वदेतशिवं देवानामुदत्यनौकम् । पर्मिवस्य वरुणस्या: पति। उभयेर्षा इतदेवमनुष्याण चक्षुः । पाप्रा द्यावापृथिवी चन्तरिचमिति। उद्यन् वा एष मालों कानारयति। सूयं पात्मा जगतस्तस्थुषश्चेति । एष यस्य सर्वस्य पात्मा। यश जगद यच तिष्ठति । trag s wayam Ivani सूर्यो देवीमुषसं रोचमाना | देवीम् | उपसम् | रोचमानाम् ।। मयों न योषामध्येति पश्चात् । मयः च योषाम् | अमि| एति पश्चात् । यता नरो देवयन्तो युगानि यत्न | नर' | देवऽयन्तः | युगानि। वितब्बते प्रति भद्राय भद्रम् ॥२॥ विऽतन्वते । प्रति भद्राय । भद्रम् ॥२॥ The sun (sü'ryaḥ) follows (pascā't abhi eti) the resplendent (rocamānām) Goddess (devi'm) Usas (usdsam), & youth (máryaḥ ná) a young maiden (yóşām), where (yátra) pious (devayantah) med (ndrah) perform (vitanvaté) prayers and sacrifices (yugā'ni) to the auspicious [divinity] (bhadrám práti) for their well-being (bhadrā'ya). सूर्यो देवीम् दानादिगुणयुक्तां रोचमानाम् दीप्यमानाम् उषसं पवादभ्येति अपसा प्रादुर्भावानन्त ताममिलक्ष्य गच्छति । तसष्टान्ता-मर्यो न योषाम्। 7-1874B.T. as ·[i. 115.2 08 * VEDIC SELECTIONS बया कविमनुष्या शोमनावयवां गच्छन्ती युवति लिय' संसवमनुगच्छति वदर । यत्र पत्यामुषसि जातायां देवयन्तः देवं चोतमान सूर्य यहुमिच्छन्तो नर यज्ञस नेतारो यजमानाः। युगानि। युगशब्दः कालवाची। तेन च तत कर्तव्यानि कर्माणि लक्ष्यन्ते, यथा दर्शपूर्णमासाविति । अग्निहोवादीनि कर्माणि । वितन्वते विस्तारयन्ति।) यद्वा देवयन्तः देवयागार्थ धनमात्मन इच्छन्तो यजमानपुरुषा युगानि हलावयवभूतानि कर्षणाय वितन्वते प्रसारयन्ति । वामुषसमनुगच्छतीत्यर्थः। एवं विधं भद्रम् कल्याए सूर्य प्रति भद्राय कल्याणरूपाय कर्मफळाय। स्तुम इति शेषः। यद्वा देवयन्तः देवकामा यजमाना युगानि युग्मानि भूत्वा पनीभिः सहिताः सन्तो भद्रं कल्याणमग्नि- होनादिकं कर्म भद्राय तत्फलार्थ प्रति प्रत्येकं यस्यामुषसि प्रवृत्तायां वितन्वते विस्तारयन्ति ॥ मर्यः। 'मृङ् प्राणत्यागे' [धा ६।११९]। 'छन्दसि निष्टक्र्य. [३।११२३] इत्यादौ यत्प्रत्ययान्तो निपात्यते । 'यतोऽनाव' [६१३] इत्यादुर- दात्तत्वम्। युगानि। युजेः कर्मणि घन्। 'युगशब्दः कालविशेष रथाद्युपकरणे च' इत्युम्छादिषु [६॥॥१६०ग] पाठाद् गुणाभावोऽन्तोदात्तत्वञ्च । वितन्वते । 'तनु विस्तारे' [धा' 19] । 'तनादिकृषभ्य उ.' ३३१७९] । 'सह' [२॥१॥४] इति योगविभागात् तिडोपसर्गस्य समासे सति 'समासस्य' [६॥१॥२२३] इत्यन्तो- दात्तत्वम् ॥२॥ देवीम्-see p. 24. देवस्य पबो देवो। योगादाख्यायाम् [॥१॥४८] इति डौष । S. under iii. 20.5. उषसम्-also उषासम्, Av. usaothem from वस् to shine. Skt. ucchati, Av, usaiti. Cf. Aeolic Gk, aúos (for *āus-78), Lat. aur-or-a (for* au868-a). Lith. ausara red of dawn. Skt. वसन्त, वासर and Eng. cas-t are cognate. Gk. ēös hrodo-daktulos 'rosy-fingered dawn'. रोचमानाम-pr. part. of रुच to shine; root aor. part. रुचान. Vaul-man, young man, wooer. Cf. marianni, a word applied to the warrior of the Mitani. मयंक-a little man, Middle Fersian mérak; Gk. meirar boy, maiden. मयों न योषाम-of. वधूयुरिव ----- ./ ·1, 115, 2] THE RGVEDA: SURYA 99 streta iii. 52. .8; Fa tant effortafurinn: Tali panit hotarafa wahits fafa geraraqi RV. iy. 20. 5. "Him . who is sung aloud by recent sages, like a ripe-fruited tree, scythe-armed victor, I, like a bridegroom thinking of his consort, call hither Indra, him invoked of many." ज्योषाम्-The stem was originally योषन् (corresponding to उपन्) of which the Nom. sing. was in and the Nom. pl. : (weak form for strong). The Acc. sing. ought to be stout but it is not actually found. The Nom. sing. To coupled with the fact that the word meant 'young woman' gave rise to the idea that the stom ended in ā, so that an ā-stem ET came into existence from which we have s919 (Acc. sing.), 3118, onar:. On the other hand, the Acc, 1994 was turned into the fem. योषणाम् and gave rise to the stem योषणा. "79, 1901, , 371197, all denote 'young woman,' 'maiden,' as an object of affection, and as meet for wedlock. So these terms are often opposed in the Brāhmaṇas to go 'male', in the general sense of 'female', but they also occur in the sense of 'wifo,' or 'daughter,' or merely 'girl'. Vedic Index, Vol. II, P. 196. "at is the ordinary word in poetry and prose for 'woman', without special reference to her as a wife or maiden. Am bas the same senso, but disappears in later prose, while a refers only to the wives of the gods and 119, with its cognate words, denotes the young woman as ripe for marriage." Ibid. p. 485. Lat. Jūno is from the same root. Under iii. 52, 3, iii, 56, 5, otc, S, says ya maafa erat wig:. Under iii, 33, 10 he says: stafa 1911 gafareigaia:. Note that yoộā, yoşan and yósana are accented the first syllable, while yoșit is accented on the second. 9919-Abl. adv. Av. paskāt, 0. P. pasā. The Inst. patcā (Av. pašca, O.P. pasā') is also used in RV, U17 with verbs of a & On 1 In O. P. the Inst. sg. in and the Abl. sg. in 17. fell together, ·100 VEDIO SELEOTIONS [i. 116.2 mation, governs the Ac0. पपरा पूर्वानपति सान AV.i. 124.9, विपात विपादनम्वेति पात्र. 117.8, 1:पवार नबत् ii. 41.11 no sin shall reach us from behind, gut qersgefur BU. ii. 1. 10. Such use, though rare, is sometimes found in class, Skt. Virhe sense of od. is not quite clear. Skandasvāmin explains: या गरी मनुष्या देक्यतः दैवम् इममेव सूर्य यामिनः। युमानि विनवते। युगशब्दः । कालवचन: सामांशपिडीवकारी वत्सला प्रतीत्यनेन सम्बध्यते। पत्रिीवकालान् प्रति, पपिसोवका [ति यावत] । वितवी विततं कुर्वनि। भद्राय तत्फलाय। भद्रम पपिहोचलय कर्म। यका खेषु कालेषु माथा पमिहोवं जाति सदा सूर्य उषसं पचादम्यतीति समसार्थः। Madhava's explanation is as follows : मनुष्या देवान् कामयमाना पपिहोवादीनि बर्मावि प्रतिक्वितन्वते भद्र च भद्राय कुर्वन्ति। यहा कर्षणार्थ युगानि युद्धनौति। भद्रम् here evidently means कल्याणमपिहोवादिकम् कर्म and भद्राय means तत्फलाय. Hillebrandt understands प्रतिवितनुते with भद्रम् and construes भद्र' (nom.) भद्राय प्रतिक्तिनुते-a happy generation spreads itself out against another happy generation (breitet sich ein glückliches Geschlecht einem glücklichen entgegen). Oldenberg translates: 'Where men revering God lay out the yoke of the offering (regarded as a vehicle or something like it) for the glorious (Sürya) to the glorious' (of. प्रति वरम). Geldner translates : 'When men devoted to God lay the yokes, ya, a fortunate one, for the auspicious deed.' He explains • "With the laying of the yoke begins the day's work of the countryman. Yuga 'yoke' here means day's work, epoch, time. Every morning the pious begin a new epoch or a new day's work. The same imagery in x. 101. 33. Cf. also . 1 . भद्र युग भद्राय युगाय. Old, adds in a footnote: Or is ofa to be construed with पिलबते and भद्रम regarded as an adv.? युना सौरा वि युगा तनुध्वम x. 101. 3, 'harness the ploughs, extend the yokes'. We may add also x. 101. 4 सौरा युचन्ति कयौ युगा वितन्वते पृथक् 'The poets harness the ploughs, they extend severally the yokes:. "In this (x. 101. 3) and the following ·1. 116. 2] THE RGVEDA: SURYA 101 1. 118. 16d". Afa in the sense of constant repetition. gora is to be understood after भद्रम्. Griffith follows Ludwig and translates: "Where pious men extend their generations, before the Auspicious One for happy fortune" with the note that it reminds one of Shelly's "Man, the imperial shape, then multiplied His generations under the pavilion Of the Sun's throne."--Ode to Liberty, 11. 81-8. The clue to the sense of garfat would, however, appear to be furnished by v. 47. 6: fa gagna furat rem vatre am 994 HIT perfet ‘for him, they spread out prayers and acts of worship, the mothers weave clothes for their son.' Thus in our stanza युगा means 221, i.e., für: and watfe 'prayers and sacrifices'. V gal-metrical lengthening. Av. yadrá. Pāpini's rule isa. # 7979759191 144 vi. 3. 133. 77:--Nom. pl, of 7. Av, nara, Gk, anēr man, Old Lat. nero strong, nēria bravery, Lat. Nero. The Acc. sing. naram was regarded as nara-m and the a-stom nara came to be fully declined. Earlier 7, like faat, etc., was found only at the end of compounds. Vesta: (Pp. easyr:)--Nom. pl. of the pr. part. of the denom. eau from 29. Before the denom, suff, a-stems generally remain unchanged in RV. TERVE P. vii, 4. 35. For Pāņini 2 stanzas sacrifice is figuratively spoken of as ploughing, sowing and reaping." GRIFFITH. 1 gelas y PET ATTITH T arafa पारेक् पन्या यातवे सूर्यायागन्म यव प्रतिरन्तायुः ॥ ! Arise! the breath of life has come to us. Darkness has disappeared and light is coming. She has left a path for the Sun to travel. We have arrived where men prolong their lifetime." Geldner adds in a note "i.e., where a new period of life, a new day begins."

·162 VEDIO SELECTIONS [i. 115.2 - . has the rule देवसुबयोयनुषि काठक vii. 4. 38. (See P. vii, 4. 36-39.) With the suffix 8 the form will be ĉay which also means • devoted to the gods'. देवयते। 'देवानात्मन छति' इति देवयन् । 'पाधि ' [१२] प्रतीत्वं न भवति, 'नन्दस्यपवय' [७४।५] इति निषेधाद। 'पराधस्य' [१०] इत्यात्त्वविधानादौत्वनिषेध प्राप्तस्य दीर्घस्याप्येष निषेध इत्युक्तम् । 'चतुरनुमो नयजादी' [१।१७३) रति विभनेरुदात्तत्वम्।/ अब क्यचत्रित्वादन्नोदात्तत्वम् । शप: पित्वादनुदायत्वम्, शतुम लसावधातुक-खरण। उभयोः क्यचा सहकादेश 'एकादश उदात्तेनोदाचः' [५] इत्युदात्तत्वम्। तस्मादन्तीदाचात् परस्या विभक्ते: “शतुरनुमो नयनादौ ११७३] प्रत्युदात्तत्वम् ।/ S. under i. 15. 12. caffa-We take garfo here in the sense of swarfa referring to fia: and gaffe. Skt. yuga-m, Lat. jugu-m, Gk. zugó-n, Eng. yoke. The word orig. meant 'yoke', then 'couple, pair', then a race of men, generation (because it is united by common dêncent) and then an age of the world (the sense is shifted to that of time). funa-49 means to stretch. fa-na to stretch out, to spread out, to carry out, perform, accomplish. Skt. tan, Av. tan, Mod. Persian tanidan to spin, Lat tenére to hold, tendere to stretch, to extend, Gk, teinein (from *ten-jo) to stretch, strain, extend. पति भद्राय भद्रम्-may be construed in two ways : भद्र सूर्य प्रति भद्राय or भद्रं प्रति भद्राय सूर्याय. If प्रति be taken with वितन्वते (as it is construed with अहवत in प्रति भद्रा पहचत गर्वा सर्गा न रश्मयः iv. 62. 6) भद्रम् will have to be taken as an adv. For भद्र see p. 48. भद्रम्- -H5 is very aptly explained in the Sātyāyana Brāhmaṇa: यो पुरुषस्य वितं तद भद्रम, रहा भद्रम, प्रजा भद्रम्, पशवो भद्रम. Later on धर्म, अर्थ, काम and मोक्ष were regarded as the four भद्र' (चतुर्भद्रम्). In the Prasnottararatnamālika (St. 27) the four bhadras are thus enumerated: 'सन प्रियवाक्सहितं चानमगर्व चमान्वितं शौर्यम्। वित्त त्यागसमेत दुलममतचतुर्भद्रम्॥ / It is interesting to note in this connexion that in ·i. 115. 2] THE RGVEDA : SURYA. 103 Bhavabhūti's prayer to the sun (Mül. i: 5) also the word uz occurs twice : कल्याणानां त्वमसि महसां भान विश्वमूते धुर्या लौमिह मयि मशं धेहि देव प्रसौद । यद् यत् पापं प्रतिनहि नगन्नाथ नमस्य तन्मे भद्र भद्रवितर भगवन् भूयसै मालाय ॥ The advanced student is advised to read Mayūrakavi's Suryasataka and Paņạitarāja Jagannātha's Sudhālahari along with this bymn to the sun. R VR14.11 "भदा अखा हरितः सूर्यस्य भद्रा | अश्वाः | हरितः । सूर्यस्य । चित्रा एतवा अनुमाद्यासः। चिताः। एतऽखाः । अनुऽमाधासः । Trans. । । नमस्यन्तो दिव आ पृष्ठमस्युः नमस्यन्तः | दिवः। आपृष्ठम् अस्थुः । परि द्यावापृथिवी यन्ति सद्यः ॥३॥ परि द्यावापृथिवी इति | यन्ति सथः ॥३॥ भरि The auspicious (bhadrā'); bay (haritaḥ) steeds (dśvāḥ) of the sun (su'ryasya), the brilliant (citrā'?) Etogvas (élagvaḥ) having been greeted with gladness lanuni dyisah) have ascrinded (a' asthub) the back (prsthām) of Heaven (divik) receiving the homage of all (namasyāntal). In one day (uadyill) they traverse (pári yanti) Heaven and Earth (lyä'vi-pộthivi'!. भद्राः कल्याणाः। अश्वा एतग्वा इत्येतदुभयमश्वनाम। तबकं क्रियापरं योजनीयम् । अखाः तुरगा व्यापनशीला वा हरितः हरिः चित्रा: विचित्रा- वयवाः अनुमाद्यासः अनुक्रमेण सर्वैः स्तुत्या मादनीयाः । एवम्भूता itter सूर्यस्य एतग्वाः अश्वाः। यद्वा एतं गन्तव्यं मार्ग गन्तारोऽश्वाः। एतं । शबळवर्ण वा प्राप्नुवन्तोऽश्वाः । नमस्यन्तः अस्माभिर्नमस्यमानाः सन्तो दिवः । * Peterson adds नौलव after शबलवर्गम. One of M.M.'s MSS. reads शबालवर्ण नीलवर्ण वा प्राप्नुवन्तोऽश्वा:. In the com. on TS. ii.6.7.1 एतग्वा: is explained us अश्वाः, पश्वा: as पारगामिन: and हरित: a नीलवर्ण:. Under RV. vii. 70. 2 S. explains एतम्वा as पश्वी and under viii. TO.7 as एतवर्ण पी.

·104 VEDIC SELECTIONS [i. 116. 8 अन्तरिक्षम एष्ठम् उपरिप्रदेशं पूर्वभागलक्षणम् पा पसः मातिहन्ति । यद्वा हरितो रसहरणधीला रस्मयो भद्राविलक्षणविशिष्ट दिवः पृष्ठं नमास्थलम् माण्डिन्ति । आस्थाय द्यावापृथिवी चावापूथिन्यौ सद्यः तदानीमेव, एकनाहा परियन्ति परितो गच्छन्ति, व्याप्नुवन्तीत्यर्थः ॥ अन्धाः। 'अशू व्याप्ती' [धा° ५१८] । 'अशिम पि'' [3°११५१] इत्यादिना क्वनु । एतग्वाः । 'इण् गो' [धा २२३५] । 'असिहसि [° ३।४६] इत्यादिना कमणि तन्प्रत्ययः । गमेरोणादिको भावे प्रत्ययः । एतम् एतव्यं प्रति ग्वो गमनं येषां ते तथोक्ताः। बहुवीही पूर्वपदप्रकृतिस्वरत्वम् । अनुमाथासः। 'मदि स्तुती' [धा ॥१३] । This is the reading in the Kşīratarangiņi and Durga's Dhatupatha. Maitreya, Madhava and Bhattoji read : पपू ग्याप्ती सात च. t. Ksirasvamin, Ujjvaladatta, Bhattoji and others read पशुपषि°. Bhoja in his Sarasvati-Kanthābharana (ii. 8. 128) wafaº. The printed Prakriyā-sarvasva (i. 140) reads wygrao where y appears to be an error for %. + Ksira., Ujj., Bhattoji and others read : इसिमग्रिएकमि- दमिलूपू विभ्यस्तन्. Bhoja, Narāyana and others also exclude पस. Sāyaṇa, however, always quotes the rule with yfe added at the beginning. This reading is decidedly better, for though we occurs in the Veda alone still the Uņādisutras take cognisance of many words which we find only in the Vedas at present. § No such suffix is found in the Pañcapādi or Dasapádi Unadisutras. 4 The root मन्द is read in the Dhatupātha as मदि स्तुतिमोदमदम्वन- (कान्ति)गतिषु and S. quotes the full pātha under i. 9. 2, 10. 11, 26. 5. Under i. 9. 3 he says: 'मदि स्तुति' इत्यस्य, and under iii. 47.4 Afę gaffare. S. appears to derive WJHT everywhere in RV. 'from this root. But then the form would be water and not अनुमाद्य, The difficulty can, however, be got over with the help of paribhāsā 94 पागमशास्त्रमनित्यम् (see S. under i. 109.3, iii. 47.4), etc. In the com. an TB. he says: रथयोजनम् पन प्रयन: evidently deriving the word from मदी. Sk. says: मदतिरचनकर्मा। अनुष्टुत्या:.' .

·i. 116.8]] THE RGVEDA : SURYA 106 समाग्ज्यन्तात् 'मचो पर श९७]। 'यतोऽनाव' [२३] इत्याभुदात्तत्वम् । नमस्यन्तः। 'नमोवरिव' [९] इति पूजार्थे क्यच । व्यत्ययेन मणि कत प्रत्ययः । अस्थुः । निहतेच्छान्दुलो वर्तमाने लुङ् । 'गातिला" [ २७] इति सिचो लुक् । 'आता' [२१९, इति भेजस् ॥३॥ भद्रा:-अयम् is the comparative of भद्र, just as 'better' is the comp. of 'good' in English and 'mieux' of 'bon' in French. The antonym of भद्र is पाप. किं स यजमानस्य पापभद्रमाद्रियेत...यं कामयेत पायान स्यादिति...यं कामयेत श्रेयान् स्यादिति AB. xi. 7. रित:-fallows%3; of. Sakuntala I: पतीत्य हरितो हरीष वर्तन वाजिनः। The Brhaddevatā (iv. 140-142) following the Nirukta mentions the different steeds of different deities: इन्द्रख हरयो बना अग्नरश्वास्त रोहितः। सूर्यस्य हरितश्चैव वायोनियुत एव च । रासम: साहितोऽश्विभ्यामजा: पूणच वाजिनः । पृषत्योऽवास्तु मरुतां गावोऽरुण्यस्तथोषसाम् ॥ सवितुर्वानिनः प्यावा विश्वरुपा अहम्पतेः हरित:-from a root , r meaning originally to shine, to be yellow, green, grey or blue. Skt. हरित, Av. sairta-. The t-stem does not occur in Av. In the Dhatupātha we have चरणदौमपी:- इसकप्रियुषिभ्य पति: Un. i. 99. Cf. पतीत्य हरितो हरौंच वर्तन्ते वाजिनः. Sak. I. एतग्वा:-एत-ग्व going quickly, swift. एतग्व is also the name of the sun's horse. (एत in the plural denotes the steeds of the Maruts.) Av. aētava- (<aē -ta-gv-a). éta- from < 'to go' means darting, rushing, swift, from I.E. ai or di to burn, "to shine' means variegated, glittering, shining. According to scholars étagra- means possessing shining cows, i.s., shining rays, thence by लक्षणा 'shining'. अनुमाद्यास:-mad, orig. to be wet, to drip, then to be drunk, then to rejoice. नमस्यन्तः-क्यच् has been evidently added here acc. to सुप पात्मन: क्या and not acc. to नमोवरिवशिवङः क्यच. So the meaning pears to be desiring homage, hence deriving homage. Sāyana takes the bull by the horn and says नमस्यन्तः means नमस्यमाना: but when an active verb is used in the passive sense it takes Atm. terminations. In his com. on TB. ii. 8. 7. 1 Sayana says: नमस्कारमिच्छन्न पप्रभूता:- Can the correct reading be नमस्कारं कुर्वन्त व प्रीभवन्तः । some ·108 VEDIC SELECTIONS [i. 116.3 Skandasvamin: नमसनः पूजयन: सूर्यम. Venkata-midhava merely says: पहोमवन्तः. परि घावापियो यन्ति सद्य:-Cf. ii. 58.8 पविना परिवामिषः पुरुचीरौयुगौर्मि- यतमानापमाः। रथी हवामतना बद्रिनतः परि द्यावापृथिवी याति सद्यः । 'Asvins, around you come viands abundant vying with hymns and not to be despised. Your car born of establisbed order, urged on by prese-stones, traverses heaven and earth in one day.' सद्य:-is used here in its original sense 'on the same day', 'to-day'. It is used in classical Sanskrit in the secondary Bense immediately'. The chariot of the Asvins also परि द्यावापृथिवी याति सव: iii. 58. 8. सद्यः and सदिवः (to-day), श्वः (to-morrow), घः (yesterday) etc. are formed with, अस् (V.G.S., p. 213). व are न Tour । क सत् सूर्यस्य देवत्वं तन्महित्वं । तत् । सूर्यस्य देव त्वम् तत् महिऽत्वम् । मध्या कर्ताविततं सं जभार। मध्या। कोः वितितम् । सम् । जभार। यदेदयुक्त हरितः सधस्थाद यदा इत् | अयुक्ता हरितः। सधऽस्थात् । पादात्री वासस्तनुते सिमी ॥४॥ आत् राती |वास| तनुते सिमस्मैशा This (tát) is the divinity (devatvám) this (tát) the greatness (mahitvām) of Sirya (sāryasya) that in the midst (madhya') of the work (kārtob) he has withdrawn (sim jabhara) the spread out (oi-tatam) [web]. As soon as (yada at) he has yoked (áyukta; the bay steeds (haritah) from their stall (sadhásthāt).) Night (nā'tri) spreads (tanute) her garment (vā'saħ) over all (simdamai), or still (a't) spreads (tanute) around her garment (vā'sah) for him (siniásmai). सूर्यस्य *सर्वप्रेरकस्यादित्यस्य तद देवत्वम् ईश्वरत्वं स्वातन्तपमिति यावत् । महित्वम् महत्त्वं माहात्मपञ्च तदेव। तच्छब्दबुतयच्छब्दाध्याहारः। यत् कर्ताः। कर्मनामैतत् । प्रारम्भापरिसमासस्य कृष्यादिलक्षणस्य कर्मणो मध्या Some MSS. read or hoe which is also found under the Dext stanza. But in that case too many sounds come together. * ·i. 115.4] THE RGVEDA: SURYA 107 मध्ये, अपरिसमात एव तमिन् कर्मणि, विततम् विस्तीर्ण स्वकीयं रश्मिजालम् अस्तं गच्छन् सूर्यः संजभार अमालोकात् स्वात्मन्युपसंहरति ।' कर्मकरच प्रवृत्तं *कर्मापरिसमाप्तमेव विसृजत्यस्तं यन्तं सूर्य ष्वा। ईशं स्वातन्त्र महिमा च सूर्यव्यतिरिक्तस्य कस्यास्ति १ न कस्यापि। सूर्य एवेशं स्वातन्संघ महिमानं चावगाहते। अपि च। इदित्यवधारणे। यदा इत् यस्मिन्नेव काले हरितः रसहरणशीलान् स्वरश्मीन् हरिद्वर्णानश्वान् वा सधस्थात् सहस्थानात्, अमात् पार्थिवाल्लोकात्, आदाय प्रयुक्त अन्यत्र संयुक्तान् करोति। यद्वा, युजि. केवलोऽपि विपूर्वार्थो। द्रष्टव्यः'। यदैवासौ. स्वरश्मीन् अश्वान् वा सधस्थात् 1 ... मध्या मध्ये कौः कृष्यादिकर्मणः। अपरिसमाप्त ष्व व प्रारमेषु कमखित्यर्थः। विततमात्मीयं रश्मिजाल सञभार। Sk. मध्ये कर्मण: विततं तत् कर्मास्तं यन्त सूर्य हा कर्मकरः संहरति V. M. ; s. combines both views. महत्वाहीदमयन्तदुरुप- संहरं नान्यः मूर्यात् क्षणेनेकैनैव संह' शक्नोति । Sk. मध्ये यत् कर्मणां क्रियमाणानां देवासुरमनुष्यसम्बन्धिनाम् । विततं रश्मिजालम्, पहलक्षणम् । संजभार। अयमेव संहरति, नान्य एतत्तनितुं शक्नोति नोपसंहर्तुम् इत्यभिप्रायः । Uvata. सूर्यस्य तद देवत्वं दैवतानुभावः। तच महाभाग्यम् ऐश्वर्यम्। तत् किम् ? कौ:। 'ईश्वरे तोसुन्कसुनौं' [शा१३] इति करीतेस्तोसुन्-प्रत्ययः । कार्यश्रेष्ठस्य जगढूपस्य । Mahidhara. सूर्यरश्मिसचार सति तदीयप्रकाशनानुग्रहीता मनुष्याः सर्वेषु देशेषु बहुविधानि ऋष्यादिकर्माण्याग्भन्ते, तदा यामचतुष्टयमावेण स रश्मिजालं संहृत्यास्तमेति । यतो रश्मिजालस्य जगत्प्रकाशनाय क्षणमावेण प्रसारणं पुनः संहरणं च नाल्पमहिनः सम्भवति, अती महदैतन्याहात्माम् । S. on TB. ii. 8.7.1. कर्म dropped in most Mss. + विपूर्वो-M. P. But under i. 105. 11 ते सेधन्ति पथो हकम् S. says विधु गत्याम्। अयं केवलोऽपि निपूर्वार्थो द्रष्टव्यः। Similarly under vi. 29. 6 न ते पन्तः शवसो धाय्यस्य he says : पच कैवलोऽपि दधाविरवपूर्वार्थों द्रष्टव्यः. Again under vii. 104.2 तपुर्ययस्तु चारमिवा व he remarks : ययस्तु । यस प्रयवे । . केवलोऽप्ययमाङपूर्वार्थों द्रष्टव्यः. Similarly under vii. 100. 1 he . says : दयतिराङपूर्वार्थों द्रष्टव्य: and under i. 70. 9: हम् हरणे। केवलोऽपि सोपसर्गाओं द्रष्टव्य: We find the same thing, in classical Sanskrit. In. Kirat. i1 प्रजासु इति यमयुक्त वैदितुम् commentators maintain that ·108 VEDIC SELECTIONS [1. 116.4 सह विहन्ताभिषिति सधस्यो रथः। तमात् पयुक्ता भमबद। पात् अनन्तरमेव रावी निशा वासः आच्छादवित तमा सिमी। (सिमशब्दर सर्वशब्द-पर्यायः।) ससम्यर्थे चतुर्थी। सर्वमिन् लोके। तनुते विस्तारयति । यद्वा वासो पासरम् अहः, तत् सर्वसादमालोकादपनीय राली तमस्तनुते । मन्त्र निरुकम्-'तत् सूर्य देवत्वं तम्महित्वं मध्ये यत् कर्मणां क्रियमाणानां विततं संहियते, यदासावयुक्ता हरणान् आदित्य- रक्ष्मीन् हरितोऽवानिति वा, अथ राखी वासस्तनुते सिमस्मै वासरमहरवयुवती सर्वसा' [नि ११] इति ॥ महित्वम् । “मह पूजायाम् [धा० ११७१६] । औणादिक इन्-प्रत्ययः 'तस्य भावस्वतलौ' [५।११९] । ध्या। मध्यशब्दात सप्तम्येकवचनस्य 'सुपां सुलु' [७॥१॥३९] इति डादेशः । काः। करोते- 1 पयुक्त has been used for न्ययुडला see Kirātārjuniya I (ed. by K. C. Chatterjee), p. 4, N. B. 1. P. notes three MSS. read प्रमुचत-a very good reading. कदा पुनरुपसंहारः? उच्चते। यदेदयुक्त । इच्छब्दः पादपूरणः। यदास्तमया- नन्तरम् उत्तरेण मगन्तु युङनो। हरित: खानवान् । क उकते। सह तिष्ठन्ति यवाचाः स सधस्थी रथ हाभिप्रेतः। सप्तम्यर्थ चैषा पञ्चमी। सषामशाना सहस्थानभूत पात्मीय रथ इत्यर्थः। पात् तदेव च राची वासः। वासःशब्दोऽव क्रियाशब्दी वस पाच्छादन वस्त्रवचनो वा। सामर्थ्याच कणं वास पाह नान्यत् । सत्सारुप्याच तमसि प्रयुज्यते । क्रत्वस्य जगत पाच्छादयि कणवास:सप वा तमः। Sk. किश्च यदेत प्रयुना यदा प्रयुक्त पात्मनि, पात्मसंस्थान् करोति । हरित: हरिहर्णन् रश्मोन्। ते ह्यसमनकारी खोहिता यन्ति। सधस्थात् सहस्थानादाहत्य । पृथिव्यादिलोकत्रयं तेषां सहस्थानम् । तर हिते निपतन्ति । ..मगत्येकवादिस्यसहितं ज्योतिरकब तम पादित्यप्रभावात् प्रथमतीव्यभिप्रायः । Uvala on VS. 33. 37. सह तिष्ठन्य शवो यव तत् सधयं व्योममण्डलम् ।... सन्ध्याकाले पीतवर्णानन् यदा व्योममण्डलात् खसिन् योजयति, अनन्तरमेव निशा...सर्व वस्तु तमसाच्छादयति। Mahidhara. यदन यदेव सधस्थात् कर्मानुष्ठातृण सहावस्थान- योग्यादबाद्देशात मैकमतीव्य गन्तु हरित: खकीयानश्वान् पयुक्ता सूर्यः वरथे योजयति पान अनन्तरमेव मिमी सम्म प्राणिजाताय तदपकारार्थ रावी वासस्तनुते लोकप्रसिद्ध राविनिवास करोति। यमर्थ:-मैकप्रदचिौकुर्वनादित्यो यदेवामान्मेकपादिपरपात्र गन्मातास्तदानीमेव राविर्भवतीति । 8. under TB. ii. 8.7.2. + सरम्-Some MSS. of Nir. +पयुक्त M. P.

·i. 116.4]] THE RGVEDA: SURYA 109 तीसुन्-प्रत्यया । विततम्। विपूर्वोत्तमोतेः कर्मणि निष्ठा। उदित्वेन का- प्रत्यय इटो विकल्पनाद् 'यस्य विभाषा' [२५] इतीट्प्रतिषेधः) गतिरनन्तर' [६।२।४९] इति गते प्रकृतिस्वरत्वम् । अभार । 'हाहोमा' [२२३२] इति भत्वम् । भयुक्त। युजेलुकि 'मलो झलि' [२६] इति सिचो लोपः। संघस्थात् । “घमर्थे कविधानम् [२३१५८४] इत्यधिकरणे क-प्रत्ययः। 'सध- मादस्थयोश्छन्दसि' [१॥३॥९६] इति सधावेशः । दासीभारादित्वात् [वारा२] पूर्वपदप्रकृतिस्वरत्वम् । राती । 'रातेश्वाजसौ' [१३] इति की ॥४॥ With ab compare तत् सु वा मित्रावरुणा महित्वमौर्मा तस्थुषौरहभिर्दुदुड़े v. 62.2. Avant:-in the midst of the work of the peasant, etc., i e.. while their work was still unfinished, Sk. M. S.; in the midst of his (the sun's) or her (the night's) work, Geldner. मध्या--Preposition governing the genitive infinitive कों:. In form it is an Inst. sing. of madhya with adverbial shift of accent. Similarly from āntara we have both Inst. forms antarā' and ántarena as prepositions. Hur occurs four times in RV., thrice as a prep. with Gen. inf. and once as an adverb. Similar instrumental adverbs and prepositions are found in Greek also: áno above, káto below. Vaat:-Acc., Dat., Abl., Gen. and Locatives of verbal nouns are used as infinitives in the Vedas. Of these only the Acc. of verbal nouns in tu survived in class. Skt. "It is a remarkable fact that the infinitive in tum, the only form surviving in Sans. krit, occurs not more than five times in the RV., while the Some Mss. read करोतेरोणादिकस्तोसुन्-प्रत्ययः, others करीतेरोणादिक- स्तुन्-प्रत्ययः, but तोसन् is not an उणादि प्रत्यय and is distinctly read in the rule भावलक्षणे स्खेएकस्वदिचरितमिजनिभ्यस्तोसुन् iii. 4. 16. । पद्रिसधोरतोदात्तत्वनिपातनं कतखरनित्यर्थम् [शा१] इत्यव सप्रियास महादशोपलक्षणत्वात् सघशब्दखान्तोदात्तता। S. on AV. 1.2.1. The printed Mahābhānya reads "अन्तोदाचत्ववचनम्, ·110 VEDIC SELECTIONS [i. 115. 4 dative infinitive, which in the RV. is more than seven times As common as all the rest put together, has already for the most part disappeared in the Brāhmaṇas”. (MACDONELL, V. G. 8., p. 190.) The Gen. inf. in tos is found generally with the verb tą (*teri almarunt P. iii. 4. 13) or the preposition #71. Faca ##—There is a sharp difference of opinion regarding the subject of #HIT. Since the poet is speaking of Sūrya's greatness and since in the next stanza he eays सूर्यों कपं कणुते धोरुपस्थे one feels naturally inclined to take : as the subject here also. This view is supported by vii. 63. 1 (arta punt faza: HTTP: सूर्यों मानुषाणम्। चक्षुर्मिवस्य वरुणस) देववव यः समविव्यक् तमांसि ॥ the god who rolled up the darkness like a skin. On the other hand, ii. 38. 4 ga: 97faadi agny matura ci 87 ATSTONE gta Terrafa: afant en una u the weaving lady has again rolled up the outsprcad (weft); in the middle of his labour the skilful artisan has laid down his work. Having bestirred himself he has arisen, he has parted the seasons. Quick and resolute God Savitā is comc' has led some scholars to suggest that the subject here is the night and otbers to maintain that the subject is the labourer and still others to think that the sun is to be taken explicitly and the labourer implicitly as the subject of yours. of those who regarded as the subject of the first half Indian commentators followed by several European scholars point out that the very fact that the sun knows how to interrupt his own work points to his greatness, while Geldner holds that she | who is disturbed in her work must in any case be the night. Acc. to the first view faaaa refers to light, acc. to the second to darkness. Geldner believes the purport of the stanza to be this: At the appearance of the Sun, Night must put off her work in Time's loom and the day-dress for Sūrya himself must now be spread out.. - **Tastefanrasfe quæ:i 8, under RV, ii. 16.8.

·'i. 115.4] THE RGVEDA: SURYA 111 faca-past part. of fa-atą to spread out, tan tá>tņtá> tatd. The n became a sonant. Short sonant nasals became a in Skt. and Gk. See p. 64. Skt. tataḥ, Gk. tatos, Lat. tentus. Vasart-"The root bhr- 'bear' reduplicates with ; (as if from whr), making the stem ja-bhr-, forms from which occur nearly thirty times in the RV., beside nly two forms from the regular stem ba-bhr-.' MACDONELL, Vedic Grammar. t-3 sg. 8-aor. Atm. of yr to yoke. Most of the difficulties in connexion with this this stanza would disappear if we could take g in the sense of fa-97 with Sāyaṇa. It is well known how verbs signifying to go' are often used in the sense of 'coming'. (But vii. 60. 3shows that we does not mean 'unyoked' but yoked' and does not mean 'chariot' but 'stall') Again acc. to Geldner, Oldenberg, Wackernagel and their followers foA never means på or 28. It is a reflexive pronoun like e, is cognate with Old Bulgarian samu meaning 'self', means 'self' and, like mh which also means 'self', is declined in the masc. gender and sing. number only. The fact that in the gaffero P. i. 1. 27 it is placed immediately after ya led Indian grammarians to think that like ut, fan also means gå. Patanjali (under iii. 1. 2. 11) and Santanavācārya (P. S. iv. 10) have also erred regarding the accent of the word. L80 Geldner translates: 'Night spins out the garment for him' and explains that the passage is vague like i. 108. 4b and means: 'She allows the sun to spread out the garment for himself'./Or we may take trat in the sense of 'time in general'. Acc. to Oldenberg cd, means 'when he has yoked the horses from the stable the eternal day docs not reign at that time but "the night works a garment for him,''no one other than he shall wear the garment. Thus we find in st. 5 chyfra: Tarcfaa which refers to पयुक्त सप्त हरित: सधस्थात् । .: A. G. III, p. 578, Geldner, Vedische Studien, II.

·112 VEDIC SELECTIONS fi. 115.4 the dark shape of the nocturnal sun.' He adds that cd practically says that when the sun has set it is night. सधस्थान-सप Av. hasa is the earlier form of सह and occurs as the first member in सधस्थ, सधमाद co-revelry, common feast, सधस्तुति joint praise, etc. सधख lit. 'standing together,' 'present', then 'place where people stand together', then (by generalisation) any place. 01-This particle is the abl. sg. of the pronoun and lit. means 'from' or 'after that'. Av. āt. It means 'then, there. upon, रावी-Acc. to philologists the word is derived from रा (I.E., 1) 'to remain buried or concealed'. Skt. t, Gk. Lēthe and Lat. Latona are all derived from this root. The final of trat had already become short at the time of Pāṇini so that he had to frame the rule traerset iv..1. 31 for the Vedas. In RV. the word ends in the long vowel throughout. In AV. ufaa is the only form for the Acc. sg. and ufa: and crat occur but once each in the Nom. and Dat. sing. respectively. In the later Samhitas and Brāhmaṇas both forms are found. बास:-वसन, वस्त्र, वस्मन् are all from 'Skt. वस्ते, Av. vaste, he S puts on, Gk. hennūmi (*wé-nu-mi) I clothe, put on, the s is found in the Gk. he887 I shall put on, hé-es-to had on, esthēs clothing. The root is found in Lat. ves-tis (Eng. ves-ture) and Eng. wear. तत् | मिस वरणस्य अमिऽयो। सूयः रूपम् | कृणुते |योः) उपऽस्थे तमिवस्त्र वरुणस्याभिचक्षे क्यों रूपं वणुते योल्पस्थे। अनन्तमन्यदुशदस्य पान: प्रणमन्यहरितः सं भरन्ति ॥५॥ SIM अनन्तम् अन्यत् शत् अस्य । पाजः। कृष्णम् मन्यता हरितसम् । भरन्तिा ·. 1. 115.51 THE RGVEDA: SURYA 118 For the sight (abhicdkee) of Mitra (Mitrdsya) and Varuna (Varunaaya) Surya (Suryab) manifests throute) this (tat) form (rūpám) in the lap (upasthe) of the sky (dyoh). One form (anyat) of his (asya) is endless (anantām) white (risat) light (paijah), while the other (anyat) the dark form (kranām), bay. steeds (haritaḥ) bear together sám bharanti), or his bay steeds (haritaḥ) bear together (sám bharanti) one form (anyát rūpám) of his (asya)—the endless (anantám) white (rusat) light (pā'jah) and the other (anyat), the dark one (kranām). तत् तदानीम् उदयसमये मित्रस्य वरुणस्य एतदुभयोपलक्षितस्य सर्वस्य जगतः अभिचक्षे आभिमुख्येन प्रकाशनाय द्योः नभस उपस्थे उपस्थाने मध्ये सूर्यः सर्वस्य प्रेरकः सविता रूपम् सर्वस्य निरूपकं प्रकाशकं तेजः कणुते करोति । अपि च अस्य सूर्यस्य हरितः रसहरणशीला रक्ष्मयो हरिद्वर्णा अश्वा वा अनन्तम् अवसानरहितं कृत्स्नस्य जगतो व्यापकं रुयत् वीप्यमानं श्वेतवर्ण पाजः । बलनामैतत् । बलयुक्तम्', अतिबलस्यापि नैशस्य तमसो निवारणे समर्थम् अन्यत् तमसो विलक्षणं तेजः सम्भरन्ति अहनि स्वकीयागमनेन • निष्पादयन्ति। तथा कृष्णम् कृष्णवर्णम् अन्यत् तमः स्वकीयापगमनेन रालो। *यस्य रश्मयोऽप्येवं कुर्वन्ति किमु वक्तव्यं तस्य माहात्मरमिति सूर्यस्व स्तुतिः ॥ अभिचक्षे। सम्पदादिलक्षणो भावे विप् । कृदुत्तरपदप्रकृतिस्वरत्वम् । यो। 'सिङसोच' [६।११०] इति पूर्वरूपता। पस्थे। 'घमर्थे कविधानम्" [३२३२५८४] इति क-प्रत्ययः। मरुधादित्वात् [२।१०।२] पूर्व- पदान्तोदात्तत्वम् । पाजः। पाति रक्षतीति पाजो बलम् । 'पातेले जुट् च' [उ २०२] इत्यसुन्, जुडागमश्च । गन्दसो मत्वर्थीयस्य विनो लोपः॥या मित्रस्य वरुणस्य-subjective genitives (कर्तरि षधौ). भिचशे-dative infinitive from अभि-चच to regard, v. G. s.. 1 पाणखत् occurs in this sense in RV. When used as adjectives, stems in as accent the sufix as a rule. See p. 88. *पस-all. 8-1874B.T.

·114 VRDIC SELECTIONS [i. 116.5 p. 191 @. * is the reduplicated form of Fe (974 to shine) ka-kas>ca kas>caks. Skt. caste, Av. caste.of. पानिपख बरसा: St. 1, नमी निवस परखचसx.87.1. -In Rv. the root is खादि उभयपदी. "Beside the regular and very frequent present stem e-t (from u make) there begins to appear in the tenth Mandala of the RV. the very anomalous कुर (twice in the 2.s. impv.कुर and once in the 1. pl. pr. ind. ga:). The strong form of this stem, karó, wbich has the further anomaly of go in the root, first appears in the AV." V.G. S., p. 145. In the Avesta also the root is खादि. Skt. kmoti, Av. kerenaoiti, Skt. krnute, Av. karanaite. Xtrem-Av. upasta-. Sāyaṇa explains the acc. on the second syll. with the help of पृषोदरादौनि यथोपदिष्टम् vi. 3. 100 in his com. on Ts. i. 14 and with the help of मरुधादि, as here, under RV. i..31.9: सपि स्थ: [२४] इति तिष्ठतः काव्ययः।-भातो खोप टि च [४] न्याकारलोपः। मायादीनां छन्दस्पसंख्यानम् [शाराहार] इति पूर्वपदान्तोदात्तत्वम् । Bhatta Bhaskara says under TS. i. 1. 4: उपस्थीयते अभिनित्युपस्थः । घबर्षे कविधान स्थाबापायधिनियुध्ययम् [२।२२५८४] इति पत्र कः।) सामानामकुर्वा- दीनाम कि श] इति रितीयमचरमदात्तम् । 14-gleaming, white. Only the pr. participle form is found in RV. शहतसा कशतो वेत्यागात i. 113. 2. The proper name रुथम also occurs several times. The root is read in the Dbātupātha as a रिश रिसायाम् vi. 135-8. Yaska says: बशदिति वर्णनाम रोचतेच्च लतिकर्मणः (Nir. ii. 20, vi. 14). Gk. lige, Armenian lusanun-kh, Lit. lisais and Eng. lyna are cognate. पान:-splendour. Some philologists think that the word was originally *eror: from *emor e, 'to shine.' अपम-0. Pers. kiranan 'black'. Krena black is accented on the second syll; when, however, it is a noun, it is accented on the first syll. अपस्यामगाख्या चेत् । फि० मू०१।११। भरगि-AV. baranti barainti, Gk. phéronti, Goth. bairand. (Madhava explains ed thus : तस्य अन्तिम अवतरतः स्थितं तेन: रश्मयः सारनि। सबद अन्धकारम् इति। पति तैनः सन्धरनि राबावन्धकारम् ।

·i. 115.51 THE RGVEDA: SURYA 116 तथात् सहि थिई '२ द्रषसी सतती बस एकः श्री विना सुवनानि विशन्'* (TS. iii. 2. 2. 2) रव्यमा मन्त्रः। Take fra: in its ordinary sense of the Sun's horses and the explanation leaves little to be desired. Vayaņa also offers a very reasonable explanation under TB. ii. 8. 7.2: पस्य सूर्यस्व अनन् पानः अत्यधिक रश्मिशालपं बलम् वत्यमाणापेचया पधरीव भूत्वा कशत् दीप्यते, मध्याह्नकाखऽत्यधिकम तेजसा प्रकायते । चत एवान्धवाबातम्-"हस्पतिमध्यन्दिनः। तत् पुण्यं तेजवाः। सपति" [तै° बा" १५॥२] इति। पन्धत पूर्वोत्तात् मन्दिनात् प्रथगेव रात्री कर्ण रूपं हरित: सूर्यस्य पश्चा: सम्परन्ति सम्पादयन्ति । एनेऽचा यदा मेरी: पथिमभागे गच्छन्ति तदानौमव कणं कृपं सम्पद्यते ।।. WXcc. to Uvaţa and Mabidhara who read later philosophic ideas into this stanza the limitless luminous form is the facta a, the form of pure bliss which cannot be cognised by the senses and the dark form is the visible or ayu 18 which is cognised or brought about by the हरित , i.e., deer in the shape of the senses. With this stanza, of. x. 37. 3न ते पर्दवः प्रदिवो नि वासते यदतीभिः पतरे रथर्यसि । प्राचीनमन्यदनु वति रज उदन्धेन ज्योतिषा यासि मयं । 'No godless man from time remotest draws thee down when thou art driving forth with winged dappled steeds. One lustre waits upon thee moving to the east, and Sūrya, thou arisest with a different light.' L-Acd. to some scholars, Surya assumes the form of Mitra : and Varuņa so that he may see the virtuous and the vicious respectively. In the form of Mitra he is bright and in the form of Varuņa he is dark. ट्रघसौ ? एक पादिन्यः ई द्रघसी पहोरावे उभे वाससो वो पहलाांकादयतिन कोहरी सततौ सात नाविच्छेदन वर्तमान। नबहो रामेष मध्ये कचिरिच्छेदोऽस्ति । कौडम एक पादित्यःकैयौ कैशसमानरश्मियुः। विश्वा भुवनानि विवान् सर्वानीकान् खरश्मिभिः प्रकाशयमानः। उक्तयोक्खयोमध्ये राविरूपं वनं मविनम् अहोरुप तु शुकम्। .

·118 VEDIC SELECTIONS [i. 115.8 travan.. - प्रया देवा उदिता सूर्यस्य मेध येथाः | उत्सा | सूर्यस्य । निरंहसः पिपता निरवद्यात्। निः अंहसः। पिपृत | निः अवद्यात् । तो मित्रो वरुणो मामहन्ता- तत् | नः | मिसः वरुणः | ममहन्ताम् । मदितिः सिन्धुः पृथिवी उत यौः ६अदितिः | सिन्धुः | पृथिवी उत| यौः॥६॥ This day (adya), O gods (devā”), at the rise (úditā) of the sun (sū'ryasya), ferry us across (nih piprţá) trouble (ámhasah), across blame (nih avadyā't). This (tát) may Mitra (Mitrah) and Varuna (Varunah) grant (māmahantām) us (nab), and Aditi (A'ditiḥ), the sea (sindhuḥ), Earth (p?thivi') and (uti) Heaven (dyauk) हे देवाः योतमानाः सूर्यरश्मया, पद्य अस्मिन् काले सूर्यस्य आदित्यस्य उदिता उदिती उदये सति इतस्ततः प्रसरन्तो यूयमस्मान् अंहसः पापात् निपिपूत निष्कृष्य पाळयत। यदिदमस्माभिरुतं नः अस्मदीयं तन्मितादयः पद् देवताः ममहन्ताम् पूजयन्तु अनुमन्यन्ताम् रक्षन्त्वितियावत् मित्रः प्रसीतेपायको हरभिमानी देवा, वरुणः अनिष्टानां निवारयिता रावाभिमानी । ivमिव: प्रमौतः। वायने। संमिन्दानी द्रवतीति वा। मदयने । Nir. x. 21. मिवौजन्य जना विश्वे यदिम पर्युपासते। मित्र इत्याह नेनेनं विश्वामित्र: स्तुवन् खयम् । Brhaddevata ii. 49. प्राणहत्तेरहवाभिमानी देवतात्मा मिवः । Saikara on TU. i. 1. प्रकर्षण_सबीयते जायते तथा सर्वान् राष्टिप्रदानेन वायते पति वा (?) मिवः। 8. on RV. iii. 59.1. Vवरणे होतीति सत: Nir. x. 3. बौधीमाधारणोत्येको मूर्तेन तु रसन यत् । तयेन पर माल्या क्षतिष्याः छपस्यवः ॥ BD. ii. 83. पानाचे रावेवाभिमानी देवतात्मा Sankara on TU. 1.1.

·i. 116.0] THE RGVEDA: SURYA 117 पदितिः अखण्डनीयादीना वा देवमाता'। सिन्धुः स्यन्दनशीलो- दकाभिमानिनी देवता। पृथिवी भूलोकस्याधिष्ठात्री द्यौः पुलोकस्य । उत- शब्दः समुपये॥ अथा। 'निपातस्य च [३६] इति संहितायां दीर्घत्वम् । सदिता। उत्पूर्वादतर्भावे किन् । 'सुपर्ण सुलुक" [३९] इति डादेशः। 'तादौ च [१।२।५०] इति गतेः प्रकृतिस्वरत्वम् । पिपूत। 'प 'प पालनपूरणयो' [धा° ३५]। पृ इत्येके। लोटि जुहोत्यादित्वाच्छपः क्षुः। द्विवचनोरदत्व- हलादिशेषाः। 'अतिपिपस्योच' [३१७७] इत्यभ्यासस्येत्वम् । 'सावधातुकमपित्' [२४] इति तशब्दस्य जित्त्वे सति 'ऋचि तुनुप" [६।३।१३३] इत्यादिना संहितायां दीर्घः ॥६॥ An and fagal-metrical lengthening. उदिता-The Loc. sg. of i-stems has two forms in RV.-one ending in au and the other in a, the latter occurring only before consonants. बहस:-Abl. sg. of amhas. In पासि...मतमंह:, Rv. vi.3.1 अहः is used by Haplology for FH: (A.G. III, p. 80); ánhas (lit. that which chokes or throttles,) trouble, distress. Av. anzah, Lat. angere, to throttle, to cause pain, Gk. ágkhein, to choke, to throttle, Eng. anger, anguish, etc. are cognate. Via The upasarga alone is used for the repetition instead of the full verb in the Avesta also; 6.9., ni-tē, sāire, madam mruyē, ni amam, ni vərəbraynam, ni dasvaro, ni vaēšazam, ni fradalom, ni varadabam, ni aojā vispā-tanüm, ni mastim vispo-paēsanham, ni tat yala gaēdāhva vaso-Xšabro fracarāne tbaēšo-taurvão drujam-vano. I ask of thee, O Golden-hued, for 1 अदितिरदोना देवमाता ॥ बदितिधारदितिरन्तरिक्षमदितिमाता स पिता स पुवः । विश्वे देवा पदितिः पञ्च जना पदितितमदितिर्जनित्वम् । [RV. i. 89. 10] इत्यादते. विभूतिमाचष्टे। Nir. iv. 22-23. न कुतश्चन यहीनो हत्वा तिष्ठति मध्यमः । ऋषिक्षेन पाईनं गोतमोऽदितिम्॥ BD.ii. 48.

·118 VEDIC SELEOTIONS [i. 116.6 Av. fervour, for power (and) for success (as well); for health (and) for the means-of-gaining-health ; for advancement (and) for increase ; for strength of-(this)-whole-body, (as well as) for wisdom allembracing :- for (all) this (I ask) so that in (all) lands I may move-about free-at-will, overcoming-opposition, (and) conquering the-unbeliever. TARAPOREWALA, Selections from the Avesta, pp. 6, 7. A good example from RV. is a 897 faat ist auerauen fast: ii. 33. 2. Drive far away from us hatred, farther away distress, far away diseases in all directions. Yoga —2 pl. imp. of q orq to take across. The origioal meaning of the root is the completion of a forward movement.' par to go over or through, Av. paratu bridge, Lat. portāre 'to carry'; Gk. póros passage, way, Eng. ferry, for-d, etc., show the same root which is also contained in Gk. Eu-phratēs, Bós-phoros and Eng. Ox-ford. When the verb of two clauses is the same it ueually appears in the first only, and that in an accented form. Cf. V. G. S. p. 468 B. Io ha. Warchal@gmur Qara: fajar an RV. x. 63. 8 piprta is unaccented as there is only one clause. 1919—a-vadyá lit. not much to speak of, blame-worthy, hence blemish. S. derives the word under iii. 31. 8, but is silent about the accent. Following in the foot-steps of Bhatta Bhāskara [on TS. ii. 2. 14. 38] he explains the accent of via with the belp of the rule patutaca P. vi. 2. 156 under RV. tv. 4. 15. Commentators are, however, udabimous in holding that 7 and 37 in that rule are afrat suffixes and not ones. 8. explains the पन्तोदात्तत्व of अनाधृष्य in a similar way.* But in the commentary on AV. he very pertinent- O) वेदभाष्यतस्वव सरितानुगति नानुमन्यन्ते । AUTY......4404 azitare rawatterna de facra I...7 aurê ya Taiwa magaarait- हातत्व सर्व नविन्यम्, निरनुषन्धकपरिभाषया तदनुवन्धकपरिभाषया च ययदान STTI atfermex, p. 177.

·i. 116. 6] THE RGVEDA: SURYA 119 ly cites the rule oila yaratan P. vi. 2. 160. Of course from the orthodox point of view the accentuation of 440 does not present the slightest difficulty, as we can always say: 9999@far सूखे छनोदात्तोऽवद्यशब्दो निपातितः. But there is hardly any doubt that the relevant rule here is a variety and there is no valid ground for excluding o and from the scope of this rule. Macdonell says in his Vedic, Grammar (p. 94, 2b). "The privative particle d- or an- when compounded with a participle, adjective or substantive is nearly always accented' and adds in a foot-note, 'Not, however, when the second member is a gerundive, a root or a noun with verbal meaning ending in -yu, tnu, -8nu, -in, -ty-.' In another foot-note he says: This (i.e.; WITH) is the regular accent of the gerundive with the negative prefix, which is, however, accented in some half dozen instances.' 990 is a walfe compound and is accented on the final dan age. to zopean14. P. vi. 2. 172. homma 3 pl. impr. perfect A of mah to be great. The vowel in the reduplicating syllahla generally short, in the case of about 30 roots i is long. In most cases it is short in the Pada. test. Yinere both the Samhită-text and the Pada-text show the long vowel which would appear to be irregular acc. to class. Skt., Vāyaṇa generally justifies the lengthening aco. to generat atsitsutor. Where the Samhitā text shows the long vowel while Pp. shows the short vowel, S, usually has recourge to the rule tarafg gee. vi. 3. . 137. Thus commenting on * RV. i. 81. 1 he says: fatal 'THf Ten dan gaifa for quota faraq read to: Th. Under i. 94. 16, however, he explains the formation of Art H thus : CAT411 wafa afe 'uyo cafe' (218104) xfar : gufgatene ratu Again der i. 117. 17 he says: fratret er HTER to Under iii. j2, 6 he explains atave thus : LHF quia' ve uytare ute व्यत्ययेनामनेपदम् । अपी समभावस्कान्दसः।

·120
VEDIC SELECTIONS
SELE
Ji..j15.8
तनो मिचो परणों मामन्ताम, eto,-C. vii. 52.2 मिवरी परचो बामन,
ii: 27.1 एबोतुमिचो पर्यमा भगो नस्तविजातो वरुणो दक्षो अंशः ete.
तम्रो मित्रो वरुणः, etc.-RV.i. 94-96, 98, 100-103. 10.115. :x. 97
ond/iwith this hemistich.
Veति:-पदोना प्रखण्डनीया क पृथिवी देवमामा गा... . अवखण्डने अखात्
कर्मणि निनि “तिस्थतिभास्थाम" [७४१४.] दति इत्वम्। यास्तपक्ष तु दौड़ नये
त्यस्मात् क्रिनि व्यत्ययेन खत्वम्। भन्समास व्ययपूर्वपदावतिम्वरत्वम् । Soe under
RV.v.62.8.
.
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