THE NIGHAIVTU

AND

THE OLDEST INDIAN TREATISE

ON ETYMOLOGY, PHILOLOGY, AND SEMENTICS

EDITED FROM ORIGINAL MANUSCRIPTS AND
TRANSLATED FOR THE FIRST TIME INTO ENGLISH, WITH
INTRODUCTION, EXEGETICAL AND CRITICAL NOTES,
THREE INDEXES AND EIGHT APPENDICES

CRITICALLY

BY

LAKSHMAN SARUP,

M.A.

(PANJ.), D. PHIL. (OxoN.)

LATE PROFESSOR OF SANSKRIT AT THE UNIVERSITY OF PANJAB, LAHORE

TEXT
(

Pages

to

298

INTRODUCTION, ENGLISH TRANSLATION AND NOTES

(

Pages

to

260

MOTILAL BANARSIDASS
DELHI

::

VARANASI

::

PATNA

MOTILAL BANARSIDASS
BUNGALOW ROAD, JAWAHARNAGAR, DELHI-7
NEPALI KHAPRA, VARANASI (u.P.)
BANKIPORE, PATNA (BIHAR)

Pk
-^

Second Reprint 1967

Price Rs, 40.00

PRINTED IN INDIA BY SHANTILAL JAIN, AT SHRI JAINENDRA PRESS,

BUNGALOW ROAD, JAWAHARNAOAR, DELHI-7 AND PUBLISHED BY
SUNDARLAL JAIN, MOTILAL BANARSIDASS, BUNGALOW
ROAD,
JAWAHARNAOAR, DELHI-7

THE NIQHANTU
AND

THE NIRUKTA
THE OLDEST INDIAN TREATISE
ON ETYMOLOGY, PHILOLOGY, AND SEMANTICS
CRITICALLY EDITED .FROM ORIGINAL MANUSCRIPTS AND

TRANSLATED FOR THE FIRST TIME INTO ENGLISH, WITH

INTRODUCTION, EXEGETICAL AND CRITICAL NOTES,

THREE INDEXES AND EIGHT APPENDICES

BY

LAKSHMAN SARUP,

M.

A, (PANJ,), D. PHIL. (OxoN.)

(Of Balliol College Oxford)

PROFESSOR of SANSKRIT, ORIENTAL COLLEGE, LAHORE

SANSKRIT TEXT, WITH AN APPENDIX SHOWING THE

RELATION OF THE NlRUKTA WITH OTHER

SANSKRIT WORKS.

MOTILAL BANARSIDASS
DELHI

::

VARANASI

::

PATNA

Lai am
>hanti T";,.

Sundar Lai Jam

Motilal Ilium rNhlusft,
u _
Bungalow Road,
,

lirl

J*c

f
Buncalow
^ ^^

******

Road, Jawahar

Jawahar Nagar, Delhi-6

Copies available at

a.

-6
Motilal Banawldass, Bungalow Road, Jawaharnagar, Delhi
Varanasi.
Motilal Banarsidass, Nepali Khapra,

3.

Motilal Banaraidass. Bankipur, Patna.

i.

II

%ft:

H.

PREFACE.
On my

home

a systematic and exhaustive

search for the hitherto unutilised mss. of the Nirukta was made.
I myself undertook an extensive tour in Rajputana, Baroda,
Tihri-Garhwal and Cashmere and examined the state collections of
Sanskrit mss.
I also visited Benares, Patna, Madras, Madura, and
I
wrote
to scholars, and librarians in charge of Sanskrit
Tanjore.
mss. throughout the country. I was therefore able to secure the
return

to India,

for the

use of several mss. hitherto not utilised

These mss. are as follows

the text.

constitution

of

This ms. belongs to the state Library, Bikaner. The

Bk.
loan was secured for the University of the Panjab through the
courtesy of Maharaja S'ri Sir Bhairon Singhji, K. C. I. E., VicePresident, Council, Bikaner.

The Nirukta of Yaska in the shorter recension

containing the two parts i. e. the piirvdrdha and the uttardrdha
Contents.

in in leaves.

It

a badly preserved ms. and

is

9J"x4|"

No. of

lines per folio: 8.

Date
i

on

inr.

f.

sre^ri fovprft

sic. )

ft

The
r.

to

IIIH.
f.

is

No. of
MIC:

i.

sic.

e.

II

*N^

*i*rrftj*r?5*Trif

I7o5 Vik.=l67i)

Cat'iiMaya written without a break.

Niyhantu is given from f. 9
places.

many

Og* x

Material

4f

linos:

$*?

8.

VH9It
i

am.

||

Paper. No. of leaves

Charaetern: Devaniigarl.
o

^^

^rj^

1*\^ qi

*?t iTiinfvrn^ %ft si^jiftrf

written

A. D.

S'-iksd

injured in

i^f'HnT fef^^f

K.

in

of leaves:

18r.

Size

*ft

OTntTsrH*?^

feftkii <ra*

Contents the

mistakes.

Characters: Devanagarl.

The colophon ends thus

BK. 8

No.

Material: Paper.

Size:

full of

on

paper

18.

Dato: cm

W^A ^

& fonwA

in

f,

18 P:

u ftr^ir^i

11

Uevauaguil eharucU

obtained through the courtesy of the Curator, Central

Baroda. The contents are the 1st half of the Nirukta.
of mistakes and belongs to the longer recension.
Size

Number
Date:

of lines:
^r%

sic.

pJi u

Scribe

sic.

n ^
u

The colophon

i^%

^r 5*^fc u

ll

****

*rnr

at the end of the 1st chapter runs

&

nTi5^[^te*^i

of the 4th chapter thus

^fa

ftn

^jttr'rlftr

HIT?:

%^ i^r^ ^mTni:

at the end

w\i\ft*i

?&fo *n

\\

4th chapter and not to the Nirukta

immediately continued. But the use of vd

refers to the

ayam

Evidently

i4wwftiuwwi<

69.

at the end of the 3rd chapter thus ;

M ?i% in \ n ^^ u
?jrforhan*T: ^n^rr ^r u VL u

%?5% ^^wtrnr:

^%

ll

is full

9.
11

w^Hflw^TO

sic.

of leaves

It

%%*K^fi

<tqift

Peculiarities:

thus

Number

^ x 3".

Library,

as the 5th

chapter is
does not seem to be correct in this case.

The visarga is retained but at the same

time euphonically combined i. e. a double process is introduced,
The avagraha is not
e. g. f. lv: 5^n^n?r^r:^8rT ...... *wiwn:& etc.
Sandhi and

is

sn^fa

The

dental

avoided in conjunction, being reduced to unusvdra,

e. g. f.

marked,
nasal

spelling

e.

f.

g.

^JS

lv. Pkn*iiil*t<6<i

F. 2r.

2r.

f%nftu

f.

lv.

3ST<nT5*nftft

etc.

=50iifiio
f.

Gv.

R.
neat, well-written, woll-[>roscrvcd and complete ms.
of the Nirukta in Devanagarl characters.

N urn ber of

/;

leaves: 69 + ?7 +
Three leaves 75-77 are wrongly numbered a 85-87.

Sixe:

8i x4J".

-Number

No
The

ins.

recciiHion

B*.

paper

in

of linew

date

lookn

given.

The name of

200

year.s

contaiiiH

the

the 2nd half of the

Devanagari character*.

scribe

not known.

It belongs to the longer

variants.

old.

and doe not give any new

It

blank=147.

9.

alxjut

Nirukta, written on

Size:

Number

8"x3|-".

of leaves

Number

83 + i blank.

of lines: 9.

Date

sic.

The owner seems

31%

Ramakrsna.

to be one

He

is

sft
*m$wnTrfe<snr
god which is rather unusual
word Mcilika does not refer to the owner of the ms.
:

who

master of

is the

to

the longer recension.

late stage of textual expansion.

I

s[Kf

i^Tf>

>3THM^j

^8*n^lT

A fragment

R*.

nr.

Or the

but to God,

all.

The ms. belongs

very
thus

saluted like a

It represents

The colophon at the end runs

of the 1st half of

the Nirukta, written in

Devanagarl characters on paper. It looks old. It is illegible in

many places. Ink is bleached by age. It belongs to the shorter
recension.
Size

Eight

9" x 3J". Number of lines

7.

Number

of leaves

61-

leaves are supplied in a different handwriting.

Kn.

palm leaf ms. written ia old Canarese characters,

to
the
presented
Panjab University Library, Lahore. It belongs
to the shorter recension and sometimes gives important readings.

lU"xiy. Number

Size:

of lines

No

it

of leaves:

Number

94+i blank.

7.

date

given, but as

written in old Canarese characters,

must bo at least ;500 years old, and might bo older.

K
Tho

6
.

The

1st half
Size:

is

is

it is

text of the Nirukta

given in

i)i"x3.y'.

Tho name of the

is

made up by 2

Number

surilx) is also

of

lines:

unknown.

wrft

sr^

9.

Si/e:

tind halt'
<J"

is

x il".

given in

Nuinhor

C5 leaves.

-)f

Date

not

is

The colophon ends

reeeiisiun.
belongs
o to the longer
o

Tho

different inss.

GO+i blank leaves.

lines: 9.

i^%?fn|owrg

givoii.

thus:

The ms.

Colophon ends thus:

( sic. )

<rtonra*ta; u

The

$wm*nw

*ro:

*rr^<*u

\\

both the parisl^tas

in full.

An

1st leaf

The

text belongs to the longer recension,

being given

K.

u wj u ** u

incomplete ms. of the 1st half of the Nirukta. The

missing. It looks old and has preserved the old spelling.

is

belongs to the shorter recension.

text

In many parts

it is

illegible.

Sie

Number

9" x 4".

Number of lines:
The
The

text

is

given

8.

of leaves

78.

Characters Devanagarl. Material paper.

:

up

34th section of the 6th chapter.

to the

last leaf is missing.

A fragment of an old ms. gives the text of

R. T

the Nirukta

in tne shorter recension from the words srorw^f trranrer ^nrroir ...... of

the 4th section of the 5th chapter up to a^faf *ff xrf^ir sfowrr of
the 9th section of the 8th chapter. The 7th ch. begins thus ( sic. )
:

Spelling

Number

9"x4".

Size:

mber of

lines
old.

Date

A ms,,

8
.

of leaves:... 54-97... missing.

Characters

9.

etc

Devanagarl.

Material

Nupaper.

unknown.

the contents of which

arc tho

2nd half of the

Nirukta.
Size

9" x 4".

Number

Number

of leaves: 62.

of lines per page: 9. Characters : Dovanagarl, Material:

paper.

Date;

sic.

uwfort vnftat i<nnfi feftwfe^ u v^ u

The

^?

*?^3 u

are given together as one chapter, being

the 12th ch. of tho Nirukta.
from
bodily separated
Parift'iijtas

There is no
Spelling is old. The paper is very much worn.
to
suHpect the date. Tho external appearance, tho state
ground
of the paper, which unmistakably bears the stamp of old ago, auc|

the internal evidence of old spelling support the above mentioned

The following case of
It belongs to the shorter recension.
date.
accidental omission is to be noted.

F. 29r.

The eye
similar

from top:

1.

of the scribe wandered

words

from the 1st

line

to the

the 3rd line with the result that the intervening

in

passage nr^HTT...^5n7: was omitted.

D.
B.

A..

A ins.
It

is

brought for me by

my

friend P. Bhagavaddatta.
to

a neatly written, well preserved ms., and belongs

the longer recension.

Size:
Number of leaves: 112+128+i+21=261.
6j"x2j".
There are 3 parts. The 1st two parts contain the 1st and the
2nd half of the Nirukta respectively. The contents of the last

21 leaves are the Nighantu.

Devanagarl. Material
paper.

Number

of lines:

7.

Characters:

Date on

Scribe:

Date on

f.

= 240

^3^^^

):

(sic.) u

>sn*r&T^T ^^nTPSf r

ends with the usual statement

Date on

Scribe

sr%

(sic.)

^im<S*t><

(sic.)

128r.

Scribe i

112r.

f.

f.

21r

=261r

*n%

*?$WT&T feftiH u
i

w <Mhmr*ift

^wi^^Twrs^T^VT^

*m(
sic. u

5^1% ijr

fefe^i

^nh
Colophon

etc.

sr

^fr^

a good ms. of the Jfiruktq in the library of H. H.

the Maharaja of Alwar.
All my efforts to secure a loan of this ms.
were fruitless, as the authorities refused to lend the ms. to the

There

is

Panjab University on any terms. Even a copy of the ms. could not
be obtained. But H. H. the Maharaja was kind enough to let me
see the ms. On examining a few test passages, I found that no new
variants were forthcoming.

Its collation

was therefore unnecessary.

Besides,

Jammu

ms..

six

of

the

Rnghunatha Temple

were collated by Principal Raghubar Dayal M. A;

of the S. D. College,

of the Nirukta.
collation at

my

Library,
L.

M. O.

as far as the 12th section of the 1st chapter

to place the result of this

He WMS good enough

disposal.

On

examining the

carefully

critical notes

supplied by Principal Raghubar Dayal, I did not find any new

variants.
I did not therefore feel justified in collating the mss.
afresh\

Th& evidence supplied by the Indian mss.- further supports

the conclusion, deduced from the collation of European mss.
European mss. was discussed at length
Nirnkta, published by the Oxford
in
Press
1920.
The
Introduction was sold out within
University
a few years of its publication and is now out of print.
New
reade.rs of the Nirukta will require information with regard to the
Thfc evidence of the

in

my

Introduction to

the

For their benefit,

principles of the constitution of the text.
relevant part of the Introduction is reproduced.
The Relationship of the MSS.

The manuscripts*

the

two recensions.

two groups, and for the sake of

and B- A representing
convenience and brevity, may be called
the longer and B the shorter recension.
None of the manuscripts
grouped in these two families is earlier than A. D. 1479. Although
they have been copied form earlier manuscripts often with great
labour and trouble as some of the scribes remark
neither of them
transmits the text of the Nirukta in an uninterpolated state.
Both recensions add the paris'ista which can be proved to be an
as an integral part
interpolation by independent testimony
of the text, and cannot,
be the faithful repretherefore,
sentatives of the archetype.
Moreover, both have besides the
foil into

paris'ista,

an entire section or the equivalent of a section added

These additions are meaningless. The commentary

on to them.

on the Vedic stanzas quoted therein is very poor, and written

in a style quite different from that of Yaska.
For instance,
there can hardly be any doubt as to the interpolated character of
ix. 2, which is given as a constituent
part of the text by the
manuscripts of both recensions. Further, the commentary on the

Vedic stanza

The Vedic

in xi. 7 is meaningless

stanza,

and written

being quite easy,

in a different style.

requires

no explanation.

Yaska generally does not comment on easy Vedic

sd niyada-vy.(lkhydtd

'this

stanzas, simply

stanza

is explained
comes
such
Yaska
all
of
In
note
the
mere
this
cases,
reading'.
by
It
be
would thus
after easy Vedic stanzas only.
intelligible, if it
iti

remarking:

i.

e.

had followed immediately the Vedic stanzas

text

now

in xi. 8.

words

iti

after the

But

in xi. 7.

as the

stands,
placed just after a very difficult Vedic stanza
This is contrary to Yaska's method. It is clear that the
it is

sd niyada-vydL'hydtd were originally placed immediately

Vedic stanzas

in xi.

The intervening passage

7.

is

an

and rather a clumsy one, for it can be easily detected.

proved by the fact that Durga, who repeats every
word of Yaska in. his commentary, ignores them. How these
interpolation,

This

is

further

gradually found their

additions

the following example.

There
as
Yaska,
usual, simply adds

way
i?

into the text

illustrated

is

an easy quotation

in xii. 2,

by
and

Some
diyada-vydJchydtd.
a
short
endeavoured to add after these words
:

iti

sd

have
Thus some manuscripts IICTO subjoin
comment.
remark: ^rr%g ^r ^r<ft srerrrRT "a^ff 3*??% ...... g*i<n?h
interpolators

lliu

following

Further, each recension contains passages, which, being superby the other, or are amplified versions of those
the other.
For example, B adds, between vii. 19 and 20, one

fluous, are omitted

in

entire section, which is omitted by A. It is clearly an interpolation

as the commentary on the Vedic stanzas is identical with that of
xiv.

33 with slight alterations.

Again,

in

the commentary on the Vedic stanza quoted in

v. 27, reads as follows:

fj^Kc^r

s^niTRt TO
ti

A's version of this

is

<re

13$

greatly amplified:

TO
I

contains a long passage in

Further,
omitted by B.

6. 5:

*0miss,io

It

is clear,

1 Cf.

N.

ex homoeoteleuto' in Sanskrit Manuscripts.

therefore, that both the recensions cannot faithfully

x, IS. 24; xi. 3, 45; xii. 31,

Hence the question arises which of

the archetype.
them adheres more closely to the original ? Koth adopted the
text as given by the longer recension in his edition, without,

represent

however, assigning adequate reasons for his preference. The same

This
text is also adopted by most of the editors of the Nirukta.
been shown above, does not represent the original.
It is true that often the longer recension preserves the better text,
The eye of the
for sometimes passages are omitted by accident.
as has

text,

wanders from a particular word to the same or to a similar

word, occurring further on in the text, with the result that the
This phenomenon known as
intervening words are omitted.

scribe

omissio ex homoeoteleuto

is

universal

and of very frequent occurrence.

The following example illustrates this kind of omission. In copying the lines: 'The book, which is rather scarce, was till very lately
of absolute necessity for the Student of the Christian Hynmology,
1
above all for the Student of Adam of St. Victor's hymns', the
eye of the copyist wandered from the student of the first to the

same word
the*

were

in the second line

and the words

In copying the sentence

3.

'of the Christian... for

The same thing happened

left out.

to the scribe of ms.

*?fifaH*{*H SKfjTTOt ^jp&Wi

swftg-

wandered from the word

in the first line to the same word in the second line, with
the result that the words 3*?mi T^r
srcfaug were left out.
his eye

Again,,in copying N.

vi.

22:

smni

?re:

$3f*ff $foftg

RV.

the eye of the scribe

VIII. 4. 19. r<p: snrrfaKnrraV srsi^nrft
wandered from the **jr of the first line to the similar word **p: in
i

the second

consequently the intervening words

line,

were omitted in ms.

Further in N;

RV.
pdda

is

the

first

pdda

III. 33. 6.

?rar

26

9RTW...

of the second

hemistich of the stanza of

Unconsciously the scribe remembered the second

*rnr ssff: and wrote it down immediately after
pdda with the result that the intervening words

<nf&T:

<TOfT^...^3rqi?cf

are missing in ms.

therefore be concluded that the shorter recension

for sometimes omissions are accidental.
1.

<rrr:

3.

sm%

finishing the first

I

ii.

Clark, Descent of Manuscripts, p.

1.

is

4.

It cannot

always the best,

Dittography in Sanskrit Manuscripts.

On

the other hand, there is also the phenomenon called

dittography, i. e. the repetition or addition of a few words or

An

sentences.

excellent example of dittography

The Globe on July

9,

is

furnished by

1915.

The Echo departs publishes a message from Cettinje announcing

the message form Cettinje announcing the appointment as Governor
1
of Scutari of Bojo Petrovitch.'
The part of the second line is a
verbatim repetition of a part of the

In N.

ii.

^srwft

28,

ffcqfa

first line.

gr^ffa

rftaror

arft ......

wandered by chance after *% to the Vedic

stanza, and he mechanically copies the whole of the first line except

the eye of the scribe

3<T *r in

ms.

5.

N.

Again, in

vi.

8,

the scribe of the ms.

Mi. repeats

Further there are some passages whose omission by B

Yaska explains every word occurring
absolutely unjustifiable.

is

in

the fourth chapter of the Nighantii.

The omission of the passages
containing the explanation of any of these words is therefore

with Yaska's plan.

Examples of such omissions are

the following.
Yaska explains ftsprr: ( Ngh. 4. 3. 12. ) in N. vi. 3,
but the passage ferersn ftsrTfrftoi: is omitted by B. Again, Yaska
explains sffow ( Ngh. 4. 3. 28 ) in N. vi. 6 as sfrro sraror, which is
omitted by B. This omission makes the following Vedic quotation
inconsistent

meaningless.

FurtKer, in commenting upon a Vedic stanza, Yaska always

starts from the very beginning of the stanza. To leave out the first
few words and to begin from somewhere in the middle of the stanza
altogether foreign to his practice, yet if the text of B be followed.
the omission of the passage: qrafcR f^onfoft Rcj^r ( N. vi. 26 )
would involve Yaska in an inconsistency. All this shows that
is

B is not absolutely
1

Cl*rk, op.

reliable.

cit.,

p.

6.

Now

us examine

let

The majority

A.

A belong to a period later than those of B.

lias

of the manuscripts of
Thus not one of them

preserved the old spelleing, while most of the

this peculiarity,

i.

mss. retain

e.

of writing

as

15

as ^rt

for

it

/'I

for

MSS. divide the paris'ista into the

Again, some of the
so-called thirteenth and the fourteenth chapters, while those of B
put the whole of the paris'ista into one chapter only, which

numbered the

is

thirteenth.

It has already been pointed out that

A contains

an obvious

interpolation in N. vi. 5, and an amplified version of B's comment

N. v. 27. Besides these there are shorter passages scattered

in

throughout the book which are omitted by B and are suspected to

be interpolations. Ona very fertile and insidious source of interpolations is supplied by. Yaska's own method of giving etymological

He

explanation.

does not content himself with one derivation, but

goes on adding derivation after derivation of a single word till the

whole list of probable, possible, and even fanciful etymologies is

In many cases, interpolators found

add new derivations and attribute them to Yaska.
exhausted.

considerable

number of such

additions, while

The following are a few samples

N.

ii.

6.

A reads
B

The two
N.

N.

ii.

ii.

It).

13.

%$ft

Jwmj

t*9TT

derivations are omitted.

reads:

reads:

A
B

reads:
reads

quite easy to
contains a

has only two.

reads:

it

frf

ftre^tft 3T

qn fy^foi-

N.

ii.

20.

A reads
B

N.

ii.

22.

iii.

8.

iii.

10.

iii.

15.

reads

srw

^fa g&rara

A reads:
B

N.

reads

A reads
B

N.

A reads:
B

N.

reads

reads:

A reads:

^t ^t

3F&&

Breads: ^t

?r^

wt

^j;

fr>gfcr

In this particular case

it is

obvious that the

an interpolation,
passage ^rc: ^^TT^, &c.,
for as the words stand in the first line,
is

Yaska would naturally give the etymological

first and then of ^r, not
explanation of

&w

vice versa.

As

a matter of fact he does so

he says
This would have been absurd
after explaining

of

N.

iii.

16.

A reads

B reads
N.
N.

iii.

iv.

19.

2.

iv.

10.

iv. 13.

er

^55T

%fir u i $ u

B reads:

ft

A reads:

JT^^T...^!^

A reads

B reads:
N.

sro^n

ll

fofifens^nihr...^

reads

reads:

reads

if

^ l^r 0fa i^

A reads:

B
N.

ii

iWfir

^pn^r

^wr^

4fiUi<&<kfr

A represents the original.

-sun
*r

ftrvrer

the reading

N.

iv. 15.

A reads
B

N.

iv. 19.

reads

^wftar ?ra%

Erqr

A reads: 3^

s*

3^%

B
N.

v.

3.

reads

A reads

v. 12.

v. 26.

sr^i 5? <r^s%

<TRftfrT

7i%ftfflr

reads

vi.

8.

^for 571*353^

<)ti

A reads:
B reads

N.

^r^fcr 31

A reads:
B

N.

tfesf

B reads
N.

3^

A reads

B reads:
N.

vi. 16.

A reads
B

N.

vi.

33.

vi. 32.

vi. 33.

reads

?ft^

$&

?ft?T%

ft%

f^ 5$&rf<r fe^

A reads
B

N.

reads

A reads
B

N.

reads

f*??^

^rr

'Wf^nfiRf

rr

srr

A reads:
B reads

*R

^r^sfiifftni

Instances might be multiplied, but the above examples suffice

has been much more tampered with than B.
to show that

Fortunately, as has been said above,

word of the Nlrukta

Nirukta in

toto

in his

commentary,

Durga repeats every

so that the text of the

can be reproduced from his commentary alone.

This commentary therefore serves the purpose of a manuscript of

the Nirukta and supplies valuable information about the condition
of the text in

its

author's

time.

Durga

does not recognize the

paris'ista as an integral part of the Nirukta, as in fact he is even

unaware of its existence. Thus his commentary preserves the
text of the Nirukta as current before the addition of the paris'ista.

w
derives great value from the fact that Durga displays
critical judgment in the adoption of readings in the text, while

Further,

it

giving variants and adding critical notes on them. For example,

in N. i. 2, he reads STJJITT^ but gives ^TT^ as a variant,
adding
:

Again, in N.
a variant, adding

Again,

in

Again,

in

i.

12,

he reads

but gives qfcflRift as

tfte^Mift

scorer tffti*?Rriv|f

N.

iii.

15, he

remarks

srfari *r

%&**

N.

variant, adding

iii.

21, he reads

3iMifcr but gives

rfe^Rf as a

Again, in N.

he reads *g: but gives

iv. 19,

RT^ as a variant,

adding

^TT^sf^ ^ftc^f TTS:

sr^rf^^^f MHI^^I^:

Again,

in

N.

vi. 2,

he remarks

Again,

in

N.

vi. 4,

he reads sRsrnrr^ but gives

fr%

*TT

3H3inq and

as variants.

Again, in N.

adding

vi. 6,

$ftop$r3r^%

he reads

w**

Again, in N.

vi.

Again, on N.

vi. 33,

but gives ifam as a variant,

acg^^qq^^ g^^)fft fe *TPST
snrorer

21, he remarks:

readings

Nirukta, as

it

5^^%:

sremCT^tri

he remarks:

Durga took
and has handed down a

This shows

that

pains to ascertain the correct

sort of critical edition of the

existed in his time.

Three stages of interpolations.

We

have thus manuscript materials which belong to three

distinct periods.
(1)

D,

i.

e.

the commentary of Durga, written before the

addition of the paris'istas and embodying the whole text of the

Nirukta, represents the earliest period, i. e. about the thirteenth

century A. D.

(2) B, i. e. the manuscripts of the shorter recension, represents

a period later than D, when the paris'istas were added, but not

divided as yet into different chapters, and

was

still

still

when the old orthography

prevalent.

(3) A, i. e. the manuscripts of the longer recension, represents

later period when the paris'istas had been divided into

chapters and the old orthography had gone out of use.

A collation of these

three different recensions indicates that

three distinct stages of interpolations in the Nirukta can be clearly

For example, let us take a passage in N. i. 4. On
traced.
has been
collating D, B, and A, we find that the reading of

expanded

N.

in

4.

i.

B, and that of

Dreads:

B reads

in

A.

arrarifaii^

^rfefa

rc%H n^f*"

iHN!(M3ft

WT

A reads

sr

^Mimifiv^i^^lcud

Another example

for these three stages is supplied

as follows:

D reads
B reads

arer

gr^iq;

r4t

S^R^M:

wit
>(

^ ^^f

te^r

<refar *rar% u ^ u

3^Nr ^r%

g^ ...... v^i%<^

'ift

^RT u

"ift

^Rl

U
*rr 'rt

A reads
g><

W^

^l*<l<d ^T
4i<JHin:

r^

film

S^T^T

^HT

*T^l?r

U ^ U

II

by N.

ix. 2,

It has been

shown above that

as one passes from the

text of

of etymologies increases
to that of A.
In the same

the

list

manner the list of etymologies increases

The following are some examples.
N.

i.

4.

D reads:
B

reads

T> reads

B
N.

i.

7.

reads

fgHiqlfoTO&HfEafr
:

TOT; ^THST %%:

TOT:

D reads
B reads
D reads:
B reads:
:

N.

ii.

22.

N.

ii.

26.

D reads

iii.

18.

N.

v.

4.

N.

v. 23.

reads

D reads
B

i^
<&$& & %&
if?%TT ^%

%^^

ts fa^r
*mV **&:

reads

rer^:

is

wrf

wfi

^rr

reads

oft

iV

agrees with

omitted.

N.

vi.

3.

MS. C

$%$

D reads: ^^n
B

^C^IM::

reads:

D reads
B

f^r4t...

N.

as compared with D.

SFTT^T

^cr+imifar^i^'^q^foM^

in

Dreads:

ii

except that the last line *ro

tft^cf

N.

vi.

D reads

8.

B
N.

reads:

vi. 24.

reads

D reads
A reads

%$t ^n?w<iMi

fjqr

^t

^TT

^i*ii<HTtt{i

^f^rMi
i

u ^ u

f^n $?te^ +^3ffi

II

B omits it altogether.
N.

vi. 28.

D reads
B

reads

srwrr

fa...

...

Parallel instance of Servius,

commentator of

Virgil.

Thus the stages of interpolation at different periods can be

The principle of the ' best mauuscript is obviously inappli'

traced.

cable in this case, for none of the manuscripts can be called the best.
All that is available is the best manuscript of each family, and the
best plan, under the circumstances, would
three families side by side.
Fortunately it
for the

be to place
is

possible

to

all

do

the
so,

interpolations from one family to another are

successive

invariably the amplifications of the text of a shorter recension,

and are thrust between sentences wherever the text could be so

with impunity, as, for instance, in multiplying the

of
number
etymologies and attributing them all to Yaska. I
have, however, distinguished the evidence of Durga's commentary

enlarged

from that of the manuscripts of the Nirukto, although Durga's

commentary is very important for supplying such valuable evidence
for the

history

of the

text

of the Nirulcta,

it

cannot, strictly
The relation

speaking, be called a manuscript of the NiruJcta.

of the shorter to the longer recension is shown
of square brackets,

which

contain

the longer recension, while the

to the text preserved by Durga

analogous example

is

by the use

the

additional passages of
relation of the shorter recension

is

indicated

by

foot-notes.

furnished by Latin literature.

The

An

text of

Servius, commentator of Virgil, shows a similar threefold amplification ; the three stages of interpolations being pointed out by Thilo
I think the text of the Nirukta reproduced from
in his edition.

Durga represents

the archetype as closely as

it is

possible to restore

it with the help of the present materials.

I have collated thirtyseven manuscripts myself, and in addition have taken into account
the evidence of fourteen manuscripts collated by Roth, eight by

the

of the Nirukta in Bib.

editor

and

six

by Principal

Thus, directly and indirectly,

as stated above.

Raghubar Dayal

Ind.,

the evidence of sixty five manuscripts is available for this edition.

I doubt if any useful, hitherto unutilised ms. of the Nirukta
will

as

now

be forthcoming.

more or

The

text

may,

therefore, be regarded

less settled.

The present

text is in the

main

identical with the text,

which I

constituted at Oxford, and which served as the basis of my English

But as a result of the collation of Indian mss.,
translation.
this text

somewhat further developed than that used

is

translation.
line 3

my

There are certain variations

on page 35.

Thus the present

in detail, see for

for the

example,

text differs from the basis of

although the difference is not considerable. This

serve to show the existence of the differnce until such time as

translation

may
I may

be able to publish a revised edition of the translation based

on the

final text.

The text is followed by Appendix I. Parallel passages from

the Sarhhitds, the Brdhmanas, the Prdtis'dkhyas, the Brhaddevatd,
the Astddhydyl, the Mahdbhdsya, the Arthas'dstra of Kautalya
and other works of Vedic and Classical Sanskrit are compared
with the text of the Nirukta. The Appendix I will be useful
history of the Nirukta. One could see at a glance the
which Yaska is indebted to his predecessors and the
It will also be
influence, exercised by him, on his successors.
for

the

extent to

useful

in

enabling

one to estimate

the originality

of

Yaska's

contribution.

was formerly proposed to add Appendix II, containing the

hitherto unknown and unpublished commentary of Mahes'vara on
But as the text of the Nirukta is already very much
the Nirukta.
delayed and the addition of Appendix II would require considerIt

able time, the publication of the

the present.

commentary

is

being withheld for

Commentators of Yaska.

Although, from an early period, Yaska's work has been

recognized as one of the most important veddngas by the orthodox

tradition of literary

India, he, unlike

Panini, has not had

many

This does not mean that he had few followers or

commentators.

that his speculations did not dominate the thought of succeeding

On the contrary, he has been acknowledged to be
generations.
the pre-eminent authority on etymology. Hence, at first sight,

seems rather inexplicable that his work should have been commented upon by so few people. One reason of this paucity is that
Yaska's work itself is a commentary and not an independent

it

hence

treatise,

it

did

not stand in need of

much

elucidation.

written in classical Sanskrit prose, and, notwithstandSecondly,

ing its somewhat archaic 'and terse style, is easily intelligible to
it is

the reader as compared, for instance, with the aphorisms of Panini

consequently there was not much demand for further comment.

Yet four commentators, at

Yaska's work.

are

least,

known

to have elucidated

(1) Ugra is mentioned as a commentator on the Nirukta by

1
Aufrecht in his Catalogus Catalogorum. But no other information,
about his personality, the character of his work, and the time when
he lived, is available. No reference is made to him by any of the
other writers in the same field.

ins.

in

the

entitled 'Ugra's

Library of the Asiatic Society of Bengal is

It is, however, not
commentary on the Nirukta
'.

Ugra's but Durga's commentary. In writing the name of Durga,

was accidentally omitted by the scribe, i. e. Bhagvad-

the letter

durga was written Bhagvad-urga.

metathesis.

This

The cataloguer never looked

did not even

read other

colophons,

Urga became Ugra by

at the

commentary. He
would not

otherwise he

have committed such a blunder. This misspelt name of Durga

appears as Ugra. I suppose it was this ins., which served as the
source of Aufrechts' information.
(2)

Another commentator

Devarajayajvan

in his

Skaridasvamin, mentioned by
commentary on the Nighanlu
is

tt
|

Vol.

i,

p.

297.

^^TTmrr ^ WHWdl

J...

It

clear

is

Devaraja was well acquainted with .the

on the NiruJcta, and utilised the

that

commentary of Skandasvamin

same in writing his own commentary on the Nighanfa.. No ms.

of Skanda's commentary on i<he Nirukta, has yet come to
light.

He

is

anterior to Devaraja.

Date of Devaraja.
Devaraja quotes Bhoja frequpqtly, see pp. 20, 21, 29, 85,

(a)

37,43,55,69,77,93,117, 130, 145, ftf, 173, 175, 181, 182,

183, 184, 187, 193, 197, 198 etc. of the first volume of the
Bib.Ind.

of the Nirukta.

edition

Devaraja 'is therefore later

*

than Bhoja.

Devaraja quotes the Daiva, a work on grammar by

This occurs in
Deva:(sic.) gft: $nref*?r OTSWT &^t $ni^ ^r
(6)

%^

the Daiva

as

is

The
136.
OTTOT Sr^ ^T^i^%
The difference may be attributed to
the mss. But even accepting the identity of

follows:^: 5^n7%

almost identical.

quotation
the faulty reading of
the passage, the quotation does not
the date of

Deva

The passage
irf&ftsft

is still

Devaraja

(c)

is

lead to

any

a passage from a Dhdtuvrtti.

twice quotes

the following:

(sic.)

$n^ sWf

^ q^*

H ^rr^f
ig<flafir<ft1i ft trol qug<k3

occurs a second time as follows:

TlT

The only extant Dhdtuvrtti

passage is not found therein.
Dhdtuvrtti because Devaraja is

$rr

(sic.)

HMn

srft
I

sfcnft

See Bib. Ind.

See, op.

3.

Trivandrum Sanskrit Series No.

4.

The Nirukta, Bib. Ind. ed. voL

5.

Op.

oit. vol. I. p.

i,

pp. 2-4.

commentary on $pn ^gh.

109.

%lild[c<i

that of Sayanacarya and the

Nor
likely to occur in Sayana's
anterior to Sayana as the latter quotes
is it

1.

43.

5% wrf^s

is

2.

ed., vol.

syran^

The same quotation

the former, the quotation being the following:

cit. p.

definite result foiS

subject to controversy.

1. p.

95,

I. p. 43.

I. 7.

Devaraja's comment on the word

<
the -following:
Samas'ramfs edition of the commentary of Devaraja
i

Ngh.
I

II. 11.

is

Max Muller's ms. of Devaraja's

capable of improvements.
for
of
reads
3^rr
3^r
Samas'rami. It is clear however
commentary
is

posterior to Devaraja, who therefore could not

have quoted from the Dhdtuvrtti of the former,

that Sayanaearya

is

The above mentioned quotation of the Dhdtuvrtti also occurs

Purusakdra, a commentary on the Daiva by Krsnallldduka-

in the

muni, as follows:

qfa qn*3mi>

snr sR$r

This comment

on verse

136 of the Daiva, quoted by Devaraja.

It

is
is

written

therefore

quotation of the Dhdtuvrtti is

Devaraja will therefore be later

probable that Devaraja's

borrowed from the Purmakdra.

very

than the author of the Purusakdra. The lower limit of the Purusakdra can be easily fixed for Hemacandra is quoted three times
:

(1)
(2)

(3)

The upper

limit of

certainty for it is

the Purusakdra can also be fixed with

quoted by Sayanacarya in his Dhdtuvrtti:

(1)
(2)
(3)

The second
follows:

^3T ^rf%

IV,

is

RV.

I.

62.

The Nirukta, Bib. Ind. ed.

Trivandrum Sanskrit

I.

Also, see,

230.

Series No.

4.

Trivandrum Sanskrit Series No.

5.

Op.

oit. I. 24.

6.

Op.

cit. I. 37.

7.

Quoted by Ganapatis'aatri in op.

8.

3.

CXXXIII.

2.
t

found in the published text as

Sayana's commentary on

1.

edition,

quotation

^4^

Op.

cit. p.

61.

I. p.

95.

I. p. 22.

cit, p.

III.

Max

Muller's

2nd

Devaraja quotes the

(d)
on the word ^^nwr 1 (sic),

Padamanjarl

in his

commentary

8
Haradatta, the author of the Padamanjarl is also mentioned
Haradatta was the son of Padmakumara, a younger brother of
.

Agnikumara, and a pupil of Aparajita. The Padamanjarl is a

commentary on the well-known Kds'ikd and later than the Mahdbhasyapradlpa of kaiyyata, who is mentioned by the author of the
Sarvadars'anasamgraha. The Padamanjarl is assigned to c. 1100
A. D. by Prof. Belvalkar in his Systems of Sanskrit Grammar.
Devaraja therefore must be later than the llth century A. D.
quotes Bharatasvamin:

also

Devaraja

(e)

#-C[|JIMJ

In his introductory remarks, Devaraja mentions a Bharatasvamin as a commentator of the Veda. The quotation shows that
Bharatasvamin belonged to the Samaveda and must have therefore
written a

A ms.

commentary on that Veda.

of Bharatasvamin on the Samaveda

is

5
Palace at Tanjore
Bharata was written in the reign of king

Sanskrit mss*

dynasty.

in

the

King Rama

reigned

The commentary

A. D.

at

of the commentary

mentioned by Burnell in his

The commentary of

Rama

of the Hosala

Devagiri from 1272,3

1310

therefore to be assigned to the end of

Devaraja is therefore later than the 13th

the 13th century.

is

century. But as he is quoted by Sayanacarya, he is earlier

than the middle of the 14th century A. D. He may therefore be

assigned to the beginning of the 14th century.

8
Devaraja also quotes one Durga
not the commentator of Yaska but
.

This Durga however is

a commentator of the

Kdtantrasutrapatha, the standard work of the Katantra School of

grammar. This Durga is quoted by Hemacandra and is assigned
to the 8th century

A.

T
.

14.

1.

Ngh.

2.

The Nirukta, Bib. Ind. ed.

3.

Op.

4.

The Nirukta, Bib. Ind.

I.

cit. pp. i. 174,

I.

147.

240, 245, 246 etc.

ed. I. 95.

and Technical

Literature, Part
Nirukta, Bib. Ind. ed. p. i. 112.

5.

Vedic

6.

The

7.

Belvalkar, Systems of Sanskrit

I. p.

Grammar,

11, ed. 1879.

p, 87.

(3)

But the most important of all these commentators is Durga.

to be later than Devarajayajvan who is familiar with the

He seems

then extant commentaries on the Vedas, the Nighantu, and the

Nirukta, and who does not mention Durga in the long list of tha
authorities used by him for the purpose of his own work.
Although
a conclusion based on the argument of silence is not cogent, yet in
this particular case, it is justified to assume that Durga is not referred to because he was posterior to, or a contemporary of, Devaraja.

The

latter

made an exhaustive study

of the commentaries on the

Nighantu aud the Nirukta and could not have ignored the very
important work of the former. Durga would also be later than
Skandasvamin. Durga's commentary is published, and has superseded the works of his predecessors. His work is important for two
reasons: (1) he is a later commentator, and therefore represents
a fuller development of the traditional interpretation of the
Nirukta; (2) the very fact that it has survived at the cost of
We shall therefore
earlier commentaries indicates its importance.

examine his work somewhat

in detail.

Date of Durga.

is

It has already been pointed out that in all probability Durga

posterior to, or a contemporary of, Devarajayajvan, and therefore

than the beginning of the 14th century A. D. However,

Durga's upper limit can be determined almost with certainty.

later

A manuscript

of his

the Bodleian Library is

genuine and is accepted as such by

commentary

in

The date is
A. D.
A. B. Keith. 2 The manuscript was copied at Bhrguketra in the reign of Maharana
Durgasirhhavijaya. Thus he could
not be later tHan 1387 A. D. It is not definitely known as to
which particular site was represented by Bhrguksetra but probably

dated 1387
Professor

As Durga wrote
to be identified with the present Broach.
his commentary in a hermitage near
Jammu, a place not easily
accessible in the absence of modern. means of communications,

it is

the migration of

ii,

the ms. of

his

commentary to Bhrguksetra

1.

MS. Wilson

2.

See Catalogue of Sanskrit Manuscripts in the Bodleian Library, Toi

475.

p. 108.
3.

See,

The Imperial Gazatteer of India

Vol.,

IX.

p. 16.

of half a century at least in order to account

presupposes the lapse
fame as a commentator from the isolated
his
for the spreading of
to
the
It will riot be
Jammu
of
plains of Bhrguksetra.
heights

far

therefore, to place
A. D.

from the truth,

Durga about the beginning

of the fourteenth century

not speak of any predecessors by name nor does

he leave any clue as to the sources of his own commentary. Unlike
Devarajayajvan, he does not give the slightest informatioa about
himself or the general state of the Nirukta during his time.

Durga does

That he wrote

his

commentary
1

hermitage near Jammu is

132 v. at the end of the eleventh
in a

proved by the colophon on f.

as follows
chapter of the Nirukta, which runs

This shows that the full name of the commentator was Durgasimha.
The fact that he lived in a hermitage and was addressed as
lhagavat indicates that he was .an ascetic and belonged to some
particular order of SannySsa.

Further, he was a descendant of

He does not explain the stanza RV.

the family of the Vasisthas.

III. 53. 23, quoted by Yaska to illustrate the meaning of the word
lodham, because the stanza implies hostility to Vasis. tha. He says:
31

'The stanza, in which this word (lodham) occurs is hostile

And I am a descendant of Vasis. tha, belonging to
to Vasistha.
8
the Kapisthala branch, hence I do not explain the stanza.'
I

Say ana has the following note on

it:

3*1

'There was formerly a royal sage named Sudas, a disciple of

Vigvamitra. Somehow, he became an object of Vasistha's hatred.

Then, VisVamitra, in order to protect his disciple, reviled Vasistha

with these stanzas. These are the imprecatory stanzas. The
Vasisthas do not pay any attention (lit. listen ) to them.' 4 This
corroborates Yaska's statement that there are stanzas which contain
asseveration and imprecation only.
1.

2.

MS. Wilson 475.

The Nirukta, ir. 14.

3.

Durga's Commentary on the N.

4.

Sayana on BY.

5.

N.

p. 416.
vii.

3.

iv.

^4.

Ill, 53. Of. Bib. Ind. edition of the Nirukta, rol.

ii,

Durga's commentary is important for it repeats every word of

Y&ska, thus the text of the Nirukta in toto could be reproduced
from Durga's work alone. As none of the manuscripts collated by
me is older than the fifteenth century, Durga supplies therefore
evidence of a very valuable character for the textual criticism of
the Nirukta. The number of variants attributed by Durga to his
predecessors and his frequent remarks that the text is corrupt and
that the right reading is to be discovered, all such cases I have
pointed out in my notes, indicate that there has been no unbroken
tradition

with regard to the handing down of the text of the

Nirukta.

Further there seems to have been some sort of a revival of the

study of the Nirukta in the neighbourhood of Jammu in Durga 's
time, for it seems difficult to imagine that in an isolated place like

Jammu, Durga

sat clown to write his

commentary simply

for the

more reasonable to suppose

commentary.
that Durga accomplished this task in order to meet the demand
for a good text, elucidation of obscure passages, and amplification
of Yaska's arguments, a demand which a revival of the study of
the Nirukta had called forth. The examination of the manuscript
of Durga's commentary, mentioned above, leads one to the
conclusion that Durga did not live to complete his work and that
he himself wrote his commentary up to the end of the llth
love of writing a

It

is

chapter only. This is indicated by a comparison of colophons in

the manuscript which, at the end of the 7th-12th chapters,
numbered as 12-17 by Durga consecutively from the five chapters
of the Niyhantu, are as follows

At

the end of the 7th chap, on

50

r. u

8th chap. onf. 70

v. u

(3)

9th chap, on

f.

86

v. u

(4)

10th chap, on

f.

112

(5)

1 1th

chap, on

f.

132v.

(1)
(2)

,,

f.

A comparison of these five colophons shows that the first four

do not contain any reference to Durga by name nor to his honorific
titles, which fact implies that they were written by Durga himself,

llth chapter was added by some

as an deary a and addresses him as
disciple, who speaks of Durga
have
not
could
appropriated these titles himself
bhagavat. Durga
end of the

while that at the

unless he

was very

vain".

Another point

in

favour of the

fifth

colophon being written by a person other than Durga is that while

the first four colophons say that such and such a chapter has come
to an end, the fifth remarks that such a pdda of that chapter has

The colophon at the end of the llth chapter is the

and as such should have been placed Li the end of
the 12th chapter, where no such description is found; the colophon
This leads one to
there, on f. 150 r., being n srs^srer **&*: "TT^:
come to an end.
final inscription

II

the conclusion that

Durga

himself wrote his commentary

up

to the

end of the llth chapter, whose colophon was added by a disciple

who also wrote the commentary on the 12th chapter, and faithfully
refrained himself from adding the name of Durga in the colophon
at the end of the 12th chapter. MS. Mill 142, dated A. D. 1839,

and described

Catalogues of Sanskrit Manuscripts in the

1
Bodleian Library by Keita, also preserves the final inscription at
the end of the llth chapter, while on f. 123 v., at the end of the
in

the

It is also to be
12th chapter it simply says n m^wa =3gr: qr^:
the
word adliydya only
noticed that in this manuscript as well,
is used in the earlier colophons while pdda makes its
appearance
II

end of the llth and the 12th chapters. Another

point of minor importance may also be adduced in this connection,
i. e. the
manuscripts have the following s'loka at the end of the
in those at the

12th chapter.

As Durga
will

is

shown

to be a hermit, to

ascribe these

verses to

him

be highly inappropriate.

Durga and

the paris'ista.

Both the published editions of Durga's commentary regard

the commentary on the portions of the 13th chapter as an integral
dated 1387 A. D.,
part of Durga's work. But the ms. Wilson 475,
and ms. Mill 142, dated 1839 A. D., do not contain the commentary
on the 13th chapter. In both these manuscripts the commentary
1.

Vol.

ii,

p.

108..

completed at the end of the 12th chapter and the ms. Mill
u smrgV I^T:
142, expressly says that the work is finished,

is

II

Moreover, the 13th chapter was not added to the Nirukta by

Durga's time, as is proved by his remark in the introductory part
of his commentary
:

'And

this (the

is its
(the Nighanfvfs ) amplified
of
twelve
commentary consisting
chapters whose first sentence iar
"a list has been handed down by tradition".' Hence the commen-

Nirukta)

tary on the 13th chapter was written at a later period and attributed
to Durga by some disciple or follower of his.

Barbarasvamin is mentioned as an old commentator of the

(4)
Nirukta by Mahes'vara. Aufrecht is not aware of his existence.
All the mss. of Mahes'vara's commentary, discovered up till now,
have the reading Barbara, but I doubt the genuineness of this
I think Barbarasvamin stands for Skandasvamin.
however a Varavara mentioned as a commentator of
This information is contained in the following passage
Oltd.
This commenwas
entitled
as
well
as
Bdldbodhinl
tary
Gltdrthasamgrahadipikd.

reading.

There

is

The author Varavara was a pupil

Rarnanuja, and lived
series, no. 25., Kanchi

in

A. D.

of S'ailanatha, a follower of
See the S'dstramuktdvall

1370.

edition, 1906.

Another commentator

Mahes'vara, a ms/ of whose

commentary I discovered at the Government Library of Sanskrit
MSS. at Madras.
complete Palm leaf ms. of Mahes'vara's
(5)

is

in Malyalam characters exists in the

commentary,
Lalchand Library, attached to the D. A. V. College, Lahore.
The Baroda Central Library too contains a fragment of the commentary. This fragment comes up to the end of the 1st chapter
of the Nirukta only. I have collated all the three mss. for my

written

forthcoming edition of the commentary.

MahesVara is unknown to Aufrecht, as his name is not

mentioned as a commentator of the Nirukta in the Catalogus
Catcdogorum. He, however, appears to be later than Durga. An
examination of Mahes'vara's commentary shows that the explanation

is

much more amplified than

It represents a still
traditional
interpretation of the
development
internal evidence indicates a date posterior to that of

later stage of

The

text.

Besides,

Durga.

that of Durga.

in the

the following:

fo^sr

Mahes'vara

is

<rariT3T

*ftart ^OT^ffr i?ta**r:

certainly later

The following two stanzas occur

fWfcr *r<R

(Mr * urn*

^vrTOt *

<*

for

is

than the 13th century A. D.

in the

Baroda ms

^^

wgr

*prm%

11

JTOT

The passage

mentioned by name.

is

Durga

*rsr

H ^ u

These two stanzas are not found in the Madras and the Lahore
mss. They seem to be spurious.
Had they been genuine,
Mahes'vara could not be assigned to a period earlier than the

15th century
D. On other grounds too, Mahes'vara could
before
the 15th or the 16th century.
lived
have
He calls
hardly
Durga. a Purvatikdkdra,

i.

e.

'an

commentator
He
ancient', had he not been
7

ancient

hardly have called Durga 'an

separated from the latter by several centuries. To call Tennyson an
ancient poet, at present, would be atrocious although Shakespeare
could

The idea that a person is ancient, is

the lapse of a few centuries. It will
with
associated
generally
not, in
opinion, be far from truth to assign Mahes'vara to the

may

be so described.

my

16th century A. D.

ew

oidho ^ibsktoobnif
Acknowledgment of help.
[ )n6 ov if (faum veiiT
It is my most pleasant duty to thank my former teacher,
Mr. A. C. Woollier M. A. (Oxon.); C. I. E., Principal of the
Oriental College, Lahore University Professor of Sanskrit Dean
;

of University Instruction etc. etc. for many valuable suggestions.

He has been kind enough to include the present volume in the
Panjab University Oriental Series. I have also to thank my

Bhagavad Datta B. A. Superintendent

Department of the D. A. V. College, Lahore,

friend P.

of the Research
for

drawing

my

attention to the Balakrldd, the commentary of VisVarupacarya,

who attributes a hitherto untraced quotation of the Nirukta

(p. 61. line 18.) to the S'ruti of the Bhallavis and for partly
thanks are also due
correcting the proofs of several chapters.

My

Manager of the Nirnaya-sagara Press, Bombay.

to the

When
labour

I undertook the present task, I had no idea of the

Nor will the general reader have any
involved in it.

adequate notion of the time and labour spent in producing the

The word to word collation of thirty seven mss.
present volume.
can be appreciated by such persons only as have done some critical
Apart from mechanical labour, it will not be
editing themselves.
generally realised how much hard thinking is often necessary for
Several sentences are
the proper punctuation of the text.
unintelligible simply for

want of proper punctuation.

A judicious

employment of a comma or a full stop removes the difficulty and

makes the sense quite clear. To put a comma or full stop may look
But it is not so. It often means
like a trivial matter in itself.
very hard thinking. Division of several knotty sentences, e. g. lines
1-2 on p. 28 has cost me hours of concentrated thought. But
I do not grudge the time and labour.

And my

necessary.
edition has

ample reward

I would do

will be to

made the study of the Nirukta

it

over again,

if

know that the present

easier even

to a small

extent.

The
edition.

of

result of ten year's constant

It

is

yet

far

from

defects than myself.

perfect.

work

is

No

one

embodied
is

in this

more conscious

capable of further improvements.

All genuine criticism will, therefore, be most welcome. But there
are undoubtedly critics, whose vocation is to find faults only.
its

They must

live

It

and be true to

is

their nature, as the poet says

*rf$pranrfn^r: u

ORIENTAL COLLEGE, 1
LAHORE.
I
12-11-1926.

Lakshman

Sarup,

ftl

I.

II.

IV

III.
1*1

II.

*1
...

lo

...

lo

...

lo

...

11
* *\

*..

1*

m.

****

lfl

......

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^^

...
...

RV

--

_..-,-.-.

^\

...

M*S-

^TUTFfFS i

II,

I.

;
:

...

;.ii^

piiMNi*fi4*i*

...

:^

---^.

HI

...

'

H^

<T

H^'
^1f*;-

^
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...

^1

r<Traft

^e

n
^\>

^T^J

. .

5 v i^M+VIiT3[
CtatottTlroiq(:.

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':

.^;,'

tg^n^Wi^^n
Wl

^\

HI.

...

-;U -.VHH.U
H^
...

HI

...

t^TI^T^fT^

H^

^o^,

-..

...

II.

lfl

*<

--.%

*
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WrfH^ftPF
jnp*
1^

wroiTO*wr-

:..

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10,

...

?c^
^o9

50
vso
'

<

...

-,:'

'

.'-

;-

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":x

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-

;:-"

fp

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-

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':

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--;'-Vi

---

IV.

'

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'-

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--

;1

...

pnfrff&rpii* rr

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":-:

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MPipgnril
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.-,
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=

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VII.

X.

3TiuW

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XI.

IX.

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XII.

ft*
30$

3lo Appendix I

313
31*
lo

3U
33o
331

XIII.

33^

3*3

.,

wnmtn
'

,-.

UJ
^

!!

.1

$3

'.'

rt

*f

SRT

fan

ftikfe:

3&ffi ?f^n:

*it^[^5rft:

ii

>jn

'

'

-r

'

11

11

ft:

C
.

M 2, M

3,

W W W
2,

1,

3;

1,

3>. ^T.

2,

3,

*; A.

C4,
r

S,

4;

f^T^IP

f.

S;

$ui<Ji:

D ev.

$noft is also

given as a different

reading by

.M2, M3,
BK2.
.

W1,W2,W3;
:

Deva:

V. SSJT

M2,M3,W1, W2, W3;

BK2.
BK2.

reading by

Comes
p
ftsfeft:

immediately

in

after

2,

MS,

W W
1,

W W 3,
2,

within

n,
is

M 2, M 3,
BK

2.

given

The
by

1,

text

Dev

......

different

^RT^tl^KT^t

II

the text of

given as a

2,

W3;BK2.
is

i>

4,

T.

M 2, M 3, W W W 3;
1,

2,

BK2.
r

"jffPv.Ai

L31^,.,5fT-

ft:

] n

5ft

i^srewft
:

iii*

srrat:

<r4:

ft 4

^et fepnft

'^rift

^4:

srrgr:

shir:

^^

g^ft

^ n

11

^tert

feKft

^^f

^<m:

?f^r
i

gfaft

^4t
]

7*n

vs

fpir

n
ft

nflf

fw^r

W W
2,

BK

2.

3;

i.

^r,

BK

X,

iftair.

Long vowels

^.

W.

2,

BK

2.

v.

TTO^ M

3.

2.

3,

i,

2,

i. e.

^,

are

shortened in

^>j:

and

jfaft

and

gjf

fn ia the Ms.

Y.
etc.
:

BK.

2.

3.

Devaraja

BK

im* X;
p. 6

Roth

attributes

it is

not found

2.

note,

that he found this read-

ing in

two

S3

IV.

^.

in his commentary, published in

Bib. Ind.
The editor says in a

ft].

to

See

(Roth's edition.
note under ( 7. 1 ), and also

under (7.2).

of his Mss.

2.

innft

Y.

*?T3:

fetf

fi^rfift

sfa:

n ^ n

*Rt

a:

Sft:

sref:

yn

WT
^Rcft

wm: BK 2.
^ rfr: ^i ^ ev 5:

*:

? o

] n

1.

r:
'

Devaraja as a

r:

X, BK,

a l fio given

ia

different

by

BK

reading

BK

M.

3;

M W

*m:

2,

BK

BK

2,

2,

1.

3;

4, S,

2,

BK

3,

1,

4,

2.

2,

W3;

sfT^.

V.

2.

1,

2,

BK

2.

2,

im:

3,

W W W 3;
1,

2,

2.

ftPr:<M2
2.
IT,

2;

2.

IT;

M.

BK

^;

*T.

3,

2.

:M2,M3, Wl,

ft] Y.
arsr:

2.

2.

V.

,.

lo given

is

by Devaraja, as another reading

M3 Wl, W

3,

W W
1,

2,

2,

W3;

W 3;

3,

JT^BK

2.

JWf^M

BK

2,

2.

M 3, W

1,

W W3
2,

d:

k*\

ia

sn:
*

^ wtft ]

3$:

II

-fllfrl

sjrfir^H^

?g;fa[

irSr

ls

jff as the reading or

it is sot found in
but
Devaraja^
the published text of his com-

lloth gives

1.

Dev.

by

as

Devaraja

BK

also

is

srq-f

2,

given by Devaraja as another

is

different

reading.
.

TO:
**'-

2,

1,

2,

W3

.,

'Yy'

jg.

iff

BK

2,

he also gives

CT

ttS

another reading.

'

'

ti

3,

'

.-.,;:;-

3,

given

reading.
*.

mentary in Bib. lud.

[.

W2,

2,

2,

TTW

.-.

-.,;
'

jy-Tj.

M! 3

i-,

3,

Ay

"W^

?T.J ?f55^r;

1,

W^

BK

9
3.

3.

SJtt*

2,

W W

M2,

W 2; ^

jj;

2.

'f

BK

Devaj&ja

2,

gives

as another reading.

.M2,M3, W1,W2, W3,

Y.
:

BK

2,

f-*

M
2,

M
3

3,

i,

1,

**'

2,

'id. jr?f:

;K7Tftfb

"RTT 9
TvTqt JDJV ^i.

-^_^^

^.

T:

j's.

&

^ITTP
Dev.

2,

W3; ^.ir.^^,BK2.

is

omitted by- M'?8f

W W W
2,

1,

3;

BK

3,

2.

.^l..H9:.BE2.
2.

;;

**r

2,

3,

i,

?n^:

T^TC

3,

2}

3,

1,

W W 3;

n;

.andn.

2,

i^

1,

W W W

3,

1,

2,

3,

BK

2,

2,

M 3,

1,

2,

n, ^m^.^ is giveo by Devaraja

as another reading for
*f**^.
^.

Tf^ M
3, BK

2,

3,

1,

3,

Wl, W2,W3,

BK2.

3, BK 2.
W^: M2,M3,

^H^:

3,

Skaucia

does

Svanii

BK
Wl, W2,

3,

3,

1,

2,

3, jj.

2,

BK

is
2,

added
3,

after

mfc by

W W W
1,

2,

BK 2,

3, fr,

3,

says that

not

state

2.

2,

BK 2 ^9T:

2,

2.

W3,TT.
2,

W W

2,

"

the words

2,

^t

He

1,

I,

given by Devaraja, as
another reading of ctzf: on the
authority of ^TVTW,

omitted by

is

2.

is

another

as

Dcvariaja

;^ifW;-^-;2,

2,

2.

by

reading.

U.

i.*M

2,

given

3,

1,

2,

2..

W W
M
W ^^ given
3,

1,

3,

is

by Devaraja, ay another reading

of

M:

mi

ina^:

l-apff

qfcr:

to

**ft

TO

aft:

iuvlfli

2(^K4

[
:

II

II

Y.

Y.

BK

2.

Skanda SvamI

BK

2.

and <.

and

Devaraja

Ti

as

?fs^3

as

reading

jrf^c^:
2; 4<Ujcj; Roth.

s?rW:

BK

Madhava.

BK

2,

gives

a different reading;

2,

1,

Omitted by X.

.. 5TO^T M
W 3, BK 2

2,

given

BK2.

M 3, W W 2, W
1,

'^r';

1,

2,

55RRilr

Devaraja

by

3?^^

tfr?r*
is

2,

55Rm

as

different reading.

3,

3,

2.

2,

3,

is

M W W W
3,

of

Deva. and

by Devaraja.
3,

is

gp.

given as a variant for

omitted by X.

ft.

^frttft

fffi:

M M

4,

l,

l,

2,

II

^3:
] n

3T

^ n
2,

and
is

f:

as a

also

is

M3,Wl,W2,W3;ji.

given by Deraraja, as a

different reading.

given by Devaraja
reading, on the

the reading -cfi<m

different

He

attributes

to

Madhava

authority of Skanda Svaml.

r.

BK

M
^,

2,

BK

2.

2,

BK

2;

it is

3,

3,

1,

1,

W W3
2,

W W
2,

placed after

.^jjj:

2,

3,

3,

1,

W W
2,

3,

W W
1,

3,

W W

2,

2,

2.

3,

BK

2,

3.

BK

by
Vi.

Devaraja.

2,

2.

2,

3,

1,

.H.

1.

ru:

^5^rr:

^J

1,

^.

3,

-2,

^n:

rr:

W W W

BK

W W 2 and W
3,

M3

2,

BK 2, M

2,

W W

2,

3,

W W W

3,

3,

W3 ;lpt:^.
M

2,

3,

IV

wS: M

W W W
1,

2,

3,

M
is

9T*r^ar:

?T.

3.

1,

M 2, M

2.

omitted by

is

%fT:

1,

1,

2,

given by Devaraja,

another

as
3;

yd

1- ?t%r:
:

>*

added after

is

x
]

^
vj.

?TTf

Y.

^f^r.

M
i3

W1;M

1,

4.

1,

g^en by

;g$^rT:

Ddvaraja, as

omitted by

2,

and

1.

K-

f^^rr; is added/after 3fd5q;

f%?r; If^ry:

Dev,

2,

3,

^^r;

are give a by

si^3T-%

BK

1.

3.

is

added

uyM2, M3, Wl,

Devaraja, as different readings;

another
readinsr-fgni
<*~VY
M *
Q *H*
a-

is

W W W

3.

*-

by

M2,M3,

g-fcf:

hy

'JT'.

1^.

&&ffa
2,

:5,

2,

is given
by
another reading.

^ylfrf

after

and

Devaraja

as

at

gw*:

ll

fob

%ft:

ii

3pi1

<r4:

M:

sat

|<r:

^*<

&b

;pj:

^[^r^

H^

ll

va

11

3,

BK

2.

<:

ll

ll

^H:

sri*

^:

wf:

Yrg

added af tcr

is

^;

by

Wl, W2, W3.

TO^M2,M3, Wl, W2,

^
BK

qj.

^.

Omitted by
2,
AV3.
<n3T: is added after

3,

W W
1,

gfnr:

by

^nr:

^r.

5T3T:

^M

^R^M2,M3,W1, W2,W3,
BK.2.

^.

is

2,

2,
is

SRT:

2,

is
given by Devaraja, as
another reading, on the authority
of Skanda SvamI ; y&: is omitted

spy:

2,

3,

W W
1,

2,

2,

2.

by

2,

3,

3.

2.

Wf fa ^H^T WTr:
I

BK

2.

3,

Y.

Devaraja
f::

BK

fwfif

BK2.
4.

BK

omitted

W W W
1,

by M

3,

2.

2,

>E3,W1,W2,W3,BK2.
.

l>y Devaraja and

added after qp|: in

2.

3,

BK2.
V.

2,

omitted

is

S?4:

2,

M.3,

^.

11.

omitted

is

reads

^q-;

another
anotiier

as

3,

and

reading
reacting
1,

2,

BK2.

gives

W^
3

Devaraja. q^ is given by
him as another reading on the
authority of Skanda Swaml.
:

%* X BK
>

M3, Wl, W2,

BK

2.

AV1,W2,AV3.

\\

wfih:

mi
vrer

?o

It

(I

toft

?n

Sfir
ii

n
X,

BK 2.
BK 2.
T.

i fc;

^. and Devaraja

X;

V.

added

OT is

3,

after

W W W
2,

1,

q^: by

3,

1,

is

is

by X, BK2.

^ M M W W
2,

2,

3; JT.

^. It is placed after jj^:

<;.

2,

3,

BK2.
1,

2, BK

2,

W M
3,

2,

EnruM 2, 3,
BK 2 Devaraja
;

w w w
i,

2,

Dev. Skanda Svami reads

3,

does not accept

is

raja.
.

^;for:

^f;, which

M3.
11.

3.
omitted by
omitted by X.

TC

BK?

2,

3,

doubted by Deva-

1,

2,

3.

sr4ft

JR^

*nft

ariflr

fonft

tfr

ank

5fi{f|

?T

an

1.

ssiflf

ftefrft

*nfi

ftUft

%3fa

^ and Devaraja.
given as a variant by Dev.

Not explained by Devaraja.

is

repeated by
is

1.

given by Dev., as an-

other reading.
.

Roth.

T.

a,

*!*%

^f

n
is

L
C.

F.

p^ced
before

$5%

by

after as well as
1.

T. C. D. F.

Devaraja gives 5^1% as another

the authority of
reading, on

Skanda Bvami.
is

give by

another reading:

Devaraja, as

is

also giren

by Devaraja as another reading*

See. 14 according to the shorter recension is as follows:

wft

fWtft

*?!%

^rfir

anfif

farft

IHT

aift

qft

iftft

'Fft'i^

aft

%ftft

3HR[

2;

BK

BK
is

nft

f^nnft

ii

1.

1o.
:

1,

Iloth

2,

?fr

OT% W

^TTf^TtS

5KiTT%

%ftft

g*ft

KM.

331%
:

iRffiT

*3ifir

a^ft-

lift

V.

vraft

Itotli

&

3,

5*qfa

Bhad.

11.

JDiiuu.
L>,

M,

3,

& Bhad.

*J.

omitted by

Roth & Bhad.

2.

Bhad
I

Bhad.

2.

Roth

5S

P^ sn^

T:

srf^
:

arm:

3 SITS
sHra

2I3:

sn

ii

ii

|^t
'S'

2n:

553:

ift

^: g:
I

~"

^>f
I

r:

TVI/"

\.
V.

3*3

VV

3,

1,

W W
2,

**^w

4).

5^?^

IHI^T

BK

2,

3,

W W
1,

*ri?

2,

3,

2,

3,

r:

3,

3,

W W W
1,

L>,

2.

W sng^ W
2;

2,

2,

M3 W

3,

1,

3,

1,

^ /iva
<J33TFf;

^^. is

2,

^.

2,

sv..
2,

2,

3,

BK

2,

3,

1,

1,

2,

3.

2.

^T%

3,

2.

1,

and

M M 3, W
2,

BK2.

1,

^% M
^3$,

X;

omitted by .M

W W

3.

"W

2,

^.

W3.

is

omitted by

W W
2,

^\.
'

BK<2.

omitted by

is

3,

2.

BK

2.

'

3, x,iv 2,

BK

BK

i.

1,

2.

RK

mM

^ft%

n.
W.

3,

X,

55^

3T3fHT^Hf

BK 2.

afr^M
V,

2,

Sin^T

^f?^

5PW

2,

is

3,

BK

3,

W W

3,

2,

1,

2.

added before

M W
3,

1,

2,

BK 2.

?irg%

^ W
i

*nf

^ifeR^R^THT^ ]

^ft

3fn*r*r:

IT%

rtfir

^ifo
ftcfanj

fanffl

^fftr
!

Sra!

aqqprt

frf%

^^rf^

firife:

snfil^

55rri^

%?4^[

s<pnf<t

sr^Tf^

II

sqiforoior: n ?<s n

?V9

II

smfc

^9rff

1u

f^^^

'ft4tRI

^rftfit

5MTVW

r:

BK

2,

3,

V.

2.

2,

W2, W3,

1,

3,

M W

2,

2,

1,

W W
2,

ia

BK

3,

BK

3,

1,

3,

2,

1,

2,

2.

3,

BK

1,

2)

2,

3,

2,

1,

2,

3,

^ft is added after fjpftft by

M 2, M 3 W W 2, W 3, BK 2.
1,

] y-

BK

2C

BK

2.

by

BK 2.

W
3,

IT;

2,

3,

3,

M 2, M 3,

3,

2,

?r: Devaraja.

2.

W W W
1,

2,

3,

2.

W W

2,

2.

srsjf^f

W W W

BK

2; srsfft M

3,

2.

3,

added after

X,

TOft.

f^T% M
3, BK 2.

ft
wm% w
BK2.
omitted by M
M W W
W BK

omitted by X.

^T^T

2,

STRtt comes before 3TOr

1,

2.

3,

vs.

W W

II

^T%

M W
arc: M

$. is

3,

"RTT
*& ^9

BK
1.

2,

1,

M2,M3,W
*T,

W W W

II

&

fV^V

ft

ft
I

^R^ft^:

BK

2.

X;

M 3, W

1,

2,

sp:

r?r

ii

adds the following

^sqpj

sn^pqsJfSft

srfr^f:

^R
l

11

11

r:

^:

<%^:

HT?:

fgi

u ^ n
.

?T,

BK

9..

omitted by X.

^.

T%:

is

2.

lo. ft

BK

given as a Variant by

^9v.
v.

BK

^ ^^.

2;

2,

and qftro are

^^

1,

^M

not ex,

Roth.

BK

2.

fa^

W3

3,

W
w w

jj.

by
and

2.

3,

i,

2,

3;

w IW2W 3

EK^

plained by Devaraja.

^.
after

2;

f^ by W
^^. M 2, M
ff:

^r ^T...^T^T X; [%* ^..,5imr-

^ f^.

a dded

is

omifc

^d

by

W2.W3.

BK

2.

2,

M W
3,

1,

x. ]

3PR[:

?pr:

Inf^r:

nflr:

%:

n 3 n

*
:

1.
^.

\.
.

II

II

BK 2.
i&: BK 2.
?%: X; BK 2.

m.

*f: X,

rf^:

after

3%^

M M W W W BK
2,

3,

1,

2,

3,

in
2.

is

2,

^Tf^r:

2,

3,

BK

2,

3,

1,

2;

3,

2,

2,

1,

3T^ w B K

omitted by

2,

3.

1,

AY

2,

^
BK 2
X:

H2,

X,

3,

Srefa

BK
Ml.

3;

2,

1,

2.

X:

It. ipfr:

W W W

2,X.

BK

3,

3,

n. sr# X,

11. 3T3T3:

AV

added after
1S

AY

2.

BK 2.
AV

^M
BK

r^: come

^r

^5f

BK

3,

2.

2,

3,

1,

2.

is

omitted by X.

AV

2,

AV

.'!,

?fir:

^:

k&

guffi:

and:

%:

M2, M3,W1, W2,.W3;

X;
,

?jf

BK

2,

omitted by

is

W W W
2,

1,

X.

2,

w^gf^

5Ti*n*M

2,

BK

2,

W W W
2,

1,

3,

3,

srfSm:
3,

BK

is

3,

t^ M
S,

added after

W W W
2,

1,

1,

4,

1,

W4; 5^: M

gtj:

by

3,

BK

2.

2,

3,

3,

2,

omitted by

1,

X;BK

2.

Y.

3,

2,

BK

M W

2,

2,

3,

snjcrer:
3,

3,

1.

...o^

2,

2,

W2, W3;BK2.

1,

omitted by

W W W
M W
^^ W

4,

W W W

3;

Sama.

2,
;

M
3^:
3,

1,

W W

3,

3,

2,

2,

r:

2,

3,

S'iva,

ai^f^rf^:

Y.

2,

Sama.

S'iva,

1,

1,

2.

2.

gfij:

and
ia

BK

BK

BK2.

X;

BK
2,

2.

AV 3;

2,

n ?o n

41

ft

i:
?R

II

n ??

si

II

n ?^

ft?

I!

iprra

?tf

II

list

According to the other recension th e

II

onward

of words from

is

the following:

BK

x,

2.

^T

^T

T$r&

W W W3
2,

1,

V. is

BK

2,

3,
.

2.

omitted by X.

W W W
2,

1,

\V

3,

BK

2,

3,

BK

qorerflr.x

TTRff M

3,

2,

"

2.

1,

3,

BK

X;

W W
2,

3.

BK

2.

BK

23%

2.

M 3, W

1,

W W

3,

2,

1,

2,

TT^rfft

2.

omitted by

1,

2.

2,

2,

BK

3,

2.
rfaT

^s'fw

Roth.

omitted by

is

X;BK2.

?^T% M
BK 2.
J

3,

n. C. D. F.

:?,

3,

?vs>.

M3

M2,

W W W

3.

2,

1,

fob
:

fol:

ft:

*frb

*RTF

l^r:

t^rn

frn

*4:

M:

n ?K n
I

$re:

^:

Roth

BK
BK

M
^
BK2.

2,

W W W

3,

1,

2,

3,

W W W
2,

1,

3,

1.

*T.

C. D. F.

Words within

brackets aro

by

2,

3.

fevmTT and f^j

BK 2.
BK 2.

1. ^r:

M3,

^T?fV

W ],W

arecnr:
2,

omitted by

X,
:

the

text of the shorter recension.

omitted

is-

IT.

55?:

Bib. Ind.

n ?^ n

'ft:

^3:

?TR[:

%fTO X, BK
I

2.

M 1; RKW BK

X;
2,

f^^:

2,

W3, BK2.

Wl, W2.W3;

ft$f|

frfrfe

?<

II

II

%fNr

i^r

^R

i:

is

II

p: ^R:
I

33

2,

3,

1,

w:

1,

2,

2,

2,

2,

3,

3.

omitted by X,

is

^5T

3,

BK

2.

^T.

M 1;

^ffcr

2,

3,

1,

^j

by

BK

2.

after

W W
2,

3,

^&:

ia

2,

placed

3,

1,

2,

3,

W W W
1,

2,

3,

is

1,

2,

3,

2,

1,

3,

2,

1,

M3, W1,W2, W3,

2.

2,

3,

BK2.

!^% added after ^ori% by

M M W W W BK
K

is

2.

3,

2.

3,

2,

2f

snre:

W W W BK
M W W
fef^ M 2;
W 3 ^q: placed after %f^ in
M W W W after %fe.
1,

omitted by X.

2,

2.

i.

BK2.

BK

3;

2,

^sr:

BK

q^f M
BK2.

W W

M2, M3,

crsr:

WS^fr* W2.

omitted by X.

X;
V.

grpt

omitted by

is

W W

after

placed

II

and Devaraja.

5P.

r:

BK

R? n

by

n:

3,

2.

3.

^T^ M

2,

3,

3.
1,

2,

for

ftwrf

RS:

ft

Ir:

it

*r:

^V9

II

ft? kr:

3T9W:

qg:

1$

ii

II

ii

ra:

^
\

2,

31

jfit

it

it

ftd

ps*3p?:

g:

11

3,

1,

W W
2,

3,

BK2.
I

8:3:
2,

^f^T
3,

?J^^T

ft^T ftfT

W W W
1,

2,

3,

BK

2.

BK 2.
BK 2.

Y.

V. *ra:
<1.

t^

is

BK

2.

omitted by X.

2,

BK2.

M3, Wl, W2,W3,

?. ]

*nWh

yaAft

ip*

f^ft

?4ft

arffcft

jfir

iu<> n

ffrf

1,

summary

1,

4,

il,

3,

3,

W 4 added the following

S,

Jfft^T

f f?i

1.

*re.

"?

^>3{ft is

2,

2,

Ms.

has

2,

^.

3,

BK
,.

2,

BK 2.

3,
2,

3,

2.

IW?hM2,

BK

3;

r:

BK

2.

jt^|r,

lftl I*ft

3,

3.

^t^^fy by

2,

omitted by

IT

after

1,

2,

3,

2,

1,

W W W

W W

1,

W W W

added

3,

is

3,

tf

W W W
1,

TV

2,

'

n*

etc.

2,

&

lva an

3.
-

3,

1,

W2,

3,

2.

*^ ie

Y BK
>

feama

^ 3Sl

'

"
-

oth

f
he

^ ot ^

authority
recensions

Los been discarded for this particular word because Yaska, & much

older authority than all the Mss.

put together, reads

Jf.

ar^wsr

fsrtfft

rg:

f*r4:

finr

d%

[IcSfofftft: ^rft] n
l

wng:

pi:

jfTfor:

anip:

li

wijt SFT:

\V

is
2,

omitted by

BK
:

BK

3,

2,

3,

1,

3.

M
M

3,

^
W W
:

is

1.

I:

s.

is

2,

3,

3.

BK

2,

3,

BK

W
W

1,

BK

2,

2.

3.

omitted by Roth.

3.

omitted by

2,

II

by yaska.

2.

2.

stT^T W

2.

<:.

airft?r:

2.

a variant given

BK

II

[
I

^g

?
r:

2,

M W
3,

1,

W W
2,

3,

2.

1,

2.

1,

W ^q^ BK
1

2.

3.

2,

3,

1,

W W 3;
2,

v. 3.]

grot:
l

iwr&nsrf

f|?Tift

5^ pi^n

fi^i^f
^r:
l

lori^

ft^ri^:
f

f?^T

|f|^

p;^:

3f4

%TT:

snrk

iit

32

"

>.

tg

iHt4

^Nfir

anfo:

^I^J

^t

BK

The third
after

1.

1.
.

section comes to

an end

in

1,

&

S.

3,

^ro^R:

W W
nfeir: w

2,

3,

3.

2,

fffo:
^^q;
l^J T|I^:
i

w^:

^1

Mrf

81

i^:

<n4:

5%^:

3ml

tak:

sr^fT

*$

srrah

^31^15:

^rarp:

sforel

sn*fer:

fTT
s

?if

aT^rq;

$r&:

ftfefc

3jntrrrt

i.

omitted by

STJT:

BK

2,

2,

3,

W W3
2,

3^

BK

BK
is

2,

BK

2.

2.
2.

omitted by

W W W
1,

3,

BK

2.

2,

at

n | n

ffrf

M M

4,

1,

1,

2,

3,

W4

S,

4,

add the following

summnary'.

ffa

<r?rft] n
:

pr:

ttaki

f|

5'^:

?T

is

1.

?re

II

ff^t:

II

gift:

p^r:

^M

ftg:

sr^i

added before

etc, M
WVBK2,

?^it?T:

Wl, W2,
is

omitted by

W W W
2,

1,

3,

BK

2,

3,

^r: ^. ^.

BK

T.

2.

H ^

II

2,

3,

1,

4,

2.

2,

4,

3,

W2, WSj
v.

SRRRT:
Y.

S,

C3,S.
Sama.

M
II

2,
tf

3,

1,

3, II

sssjsre

IT.

2,

II

1,

2,

4.

Roth. Bhad;

W W 3 have

1,

n instead of

^.

^qisft

Wt M
i

gsr

a.

r.K

2,

2.

3.

Jrwfaflpft

ft

u 3 u
:

5:

<rc:

?r:

f^:

3[T:

^r4:

^rf^t

I^

f|H

aiPitl

^w: 1

^wt
^ft

Slt

H^ft

p^:

1:
^

F?!

1,

4,

^^
2,

3,

src$:

II

4,

S,

%^

*faf

^:

vsk:

II

q^r^s^rra:

^^ft

m
C

add the following

summary'.

f frr

w w
M M W W
f^TT^^^r
W

BK

3,

2,

W3, BK

II

*
9

BK2.

3,

BK

1,

2.

2,

2.

omitted by X,

BK 2

|U

II

X.

Y.

II

3**5TT
II

2,

2.

2,

[-] is

l,

3,

IH

II

X BK
j

2.

^^T

is

3?^

Y.

II

.11

srs^:

f frr
C 1, C

srrai

M M

whfrr:

i!

jfrfir

NT:

5*K

l%*f

1%:

i?r:

f^H::
I

5? 3'

added after 35?^: by X,

Y.

is

^3:

I>ev.

1.

Thej

word

or

a traditional

viii.

^^|^|(^|:

means

list';

of.

VPB.

have collated and Durga read

I
I.

$
6:

BK

f*T

BK1
Durga:

cf.

BPll.
f rHi

cf.

{.

cf.

also flrnc3TCfr

Sa.yai.ia,

Int.

on TPB.

i.

1.

12. 5:691)

^^ i.^ *|^ 1^4 rf

APR.

i.

V?B.

8.

lr

urga explains the term in

52

MUwM*
Wf^^^t^H*
KAS.'

i
*

II.

10: 23. p. 72:

llio

following way:

TMbh.
DS.
l\

Loth adopted the valiant

Oi/i
the principle lectio diflicUior
1

l><

<tior

66t.

iwiiopted
si

nglo

on

1.

toRV.p.21:

ft-

\J

reading was
the evidence of a

This

Ms. unsupported

by any

in

doing BO and later on he rectified

this mistake.
All the Mss. that

LI. i.

Both was rather hasty

other.

'a list,'

n*

TP

p.

HO?

strict

VPR.

54-55

8.

II

Say ana,

Int.

RV.

to

BD.

21:

p.

KAS'.

sus: Literary Composition.

Robert's ed. p. 71.

is ...... a

JPM

Ch. Hi,

SDS

and Aristotle and the philoso-

phers of those times,

who regarded

nouns, verbs, connectives as the

Their

primary parts of speech.

successors, particularly the leaders

of the stoic school, raised the

number
article

separating the

to four,

cf.

Aristotle,

By water* s

viewed

as a

ed.

Poetics 20.
p. 57:

whole

1456

'Diction

made up

is

of

the
(

following parts: the letter

or the ultimate element ) the

the conjunction, the artthe noun, the veil/, the case,

and the speech.
syllable,

icle,

2. 1. 1

p 144;

Plato, the Gratylus

cf.

Jowett

.,

Dialogues of Plato p. i. 3l;8-9

'Name is not a musical

imitation ...... bit

pictorial

expression of the essence

it

or
is

of each

thing in letters and syllab les'.

cf.

Aristptle,

Poetics

5,0.

1456

610 Byvoater*, ed. p. 58:* A noun

or name is a composite sig nifioant
sound not involving the idea of
with parts which 1 lave no
significance by themselves in it....
time,

A verb

is

RPR. 12.5: 700-1,707:

a composite sig aificant

saund involving the idea c>f time,

with parts which have no significance

Whereas
of.

'

from the connectives",

'

72

"Composition

certain arrangement of

the parts of speech... These were

reckoned as three only by Theodects

II. 10: 28. p.

Halicarnas-

Dionysius of

of.

121

ii.

by
tlie

themselves

wo* u

in

it.

"'man' or 'white'

does not imply when, 'wal ks f and

iias walked' involve in addition
k

to the idea of walking <;hu,t' of

time present or time past'.

we
.

The following stanza

is cited
by
on
the
APR, in
thejBOtnmentator
/.
the*beginning of the 4lh ch.

A.O.N.

Vol. 7, p. 51)1;

BK
The

1st

1.

section eonfos

to

an onl

in Mas. of tho .shorter recoiisioii.

^f^f

is

omitted by G,

omitted in

1. f^T?T is

^.

Durga

gives

rr

ar

ITT

BK.

of.

as a variant.

BD.

nn*%
VP.

BK.

1. 1.

Here ends the

second

section

inBK.
'*.

^ft
i.

)*.

121; PMbh.

3.

i.

3.

.cf.

RP.

12. 5: 707.

cf.

BD.

ii.

section in

cf.

1.

12. 6:

BK.

cf.

702;

II. 10:

28.

256;

l..p.

ii.

3G5.

Here ends the 4th

91.

BK.

BK.

ftOmfWfftft
i.

RP.

cf.

SRY.

I.

1,

2,

124. 11. p.

3,

i.

560:

258.

13. snarrcro

ft

ii.

G.

PMbh.

p.

3TT 3TT

omitted in BK.

BD.

lo. cf.
p.

is

122.

54-55; KAS'.

8.

72;

p.

A.

:.

ii.

SUV.

I.

123.

7. p.

s
\

i.

55D

6.

s. 3
ift

ft

sfflT ti<5

The sentence

is

Here ends the 5th

pada in

8RV.

cf.

1^.

124. 12. p.

I.

Omitted in BK,

i.

566:

M R R
i,

BD.

YP.

2,

31.

G,

S.

cf.

RV. X.84.

UV. X.
Bt>.

of.

RV. X.

BY,

VRf?cf

BD.

is

ii.

omitted by

2; 106.3.
.

1.
.

VITI.

2.

12.

6,

4,

5,

Kn,

W W W
2,

1,

M
3.

i.

1. 3. p.

38:

The whole sentence from

cf .

omitted by Durga.

SRV.

I.

169.

Quoted by SRV.
i.

92.

86.

pp. i. 61,
1st sec. o!

3.

p.

i.

737

1)1:

84. 5; 166. 2; 173. 2.

ii.

4,

PMbh.

cfT is

8. 55,

1. ^reraftfa

89; EP. 12. 8; 707;

ii.

4,

and Durga.
1^. of.

V. cf.

5; 124.

see. of the 1st

BK.

3,
.

I. 8.

Here ends the

the 2nd pada in BK.
563.

omitted by Durga.
.

SUV.

11. cf.

I.

588.

t^K-li: BK.

The sentence f5*Tnn:

is

omitted by Durga.

129,

10.

p.

H. ]

M M
i,

3,

Quoted by SR.V.

11

BK.
I.

0.

SI. 3. p.

i.

403

RV- VIII.

The

G2. 11.

ar

of

^sr^RT^ by the
the longer recension. The

elided

is

Mss. of
i

affcor

accented in the Mss.

but as I have separated ifc from
the Vedic quotation, I leave it
unaccented.
first i of iti is

Hero ends the 2nd

the 2nd pada in

V
.

HV.

The passage
ted

^.

VI. 21.

3.

3.

cRr:...*raf?cT is quo-

by SHY.

srrarW

section of

BK.

I. 59. 1.

^i^f^T

ia

p.

i.

201.

omitted

1.

of.

i.

RV. X.

by
t.

omitted by Durga.

!.

%W W M
I,

2,

:.

i,

BK.

i.

5G

I.

48. 1C. p.

24G.

i.

snTT^?%7 5?cTTS

etc.

119.9.

TS. 1. 7. T: 2; Krf. 13. 14. Hero

ends tlie 3rd &octioii of the 2nd
pfidain BK-.

i.

BK.

BD.

^.

Durga.
i3

Quoted by SRV.
RV. X. 1C. 11.

firf^TJT^T^f^ 'M

^^M
5

r>,

is

omitted

2,

UK.

3,

l>y

3,

C G,

BIC.

2,

04.

Roth.
1,

\V

im

^srr

54U'flhftw<|?r

m ^fffi^r
*

1.

BV. IV.

3.

IIV.

\,

Tho passage ^n^qr'"^

I.

V.

iv.

I.

170,

1.

62. G.

by SRV.

BD.

RV.

51.1.

I.

170,

l.p.

i.

is

quoted

739;

of.

48-50.

Here ends the 4th see. of the 2nd

puda. BK. of. 13D. IV. CO-51.

is

BK, C

C,

4,

K^, M

5,

W W ^
1,

2,

Here ends the

pada,

BK.

3,

omitted by
3,

M R
i,

4,

and Durga.

Dtttlsec. of

the

2nd

vs.]

*n

TFf:

I.

V.

11

cf.

II. 11.

21

SUV. VIII.

10. 21. p.

^ta^m

290

SUV.

cf.

also

2,

6,

6,

5,

SRV. X.

l.p. 16:

8HV.

1.

57.

;iO.

*J.

SRV. IX.

p. ii:

.>.

M
3,

is

1,

4,

1,

3.

is
quoted by
IV. 21. cf. also
32:

^t(V-..^T

ii.

1. p. i.

10. 11V. II. 28. 4.

AV.

4. 1.

VS.

13. 3.

1;

5. 6.

8V.

1;

1.

321;

770:

4.

l.Mi,
p.

iii.

Hll\r

113.

cf.

Hero ends the Oth

I.

J.

7'J'J:

11

$
11.

VI.

ftrt

10. 2. p.

II. 11. 21. p.

1.

cf.

The passage

V.
.

2,

.").

cf

I.

iii.

etc.

PMbli. VI,

L'Si

TT

C
cf,

^T.^T: ^rMIWTcnil

?r

T ^TT if SfftT

(.

*r*ft vrlr^:

tffas:

fir

^ %^%

f^g-^ir

omitted by Durga.

2nd puda in 13K.

1,

BK.
p.

soc.

i.

of

498:

tho

*TRT%

et

^
M

rt Tcrr^r

tor
i

KV.X.

^.

cf.

^T^TPTJ ]

71. 11.

SRV. X.

71.

11. p.

gr^f>r

sT?Tf

^4f^?r:

TO iftf^oi^f
:

1.

i
I

f*mm

ft

3T%

^HJ:

cf.

11 V.

KB. 23. 2;cf. AD. 5.7. 3.

The passage ?T^^V...^% is quoted .y SRV. I. 102. 5,
G85.
p.

BD.

IV. 223:

??%

sr^rt

ii.

114.
cf.

N.

1.

20.

UV. X.

71, 4; cf.

N.

1.

10.

UV. X.

71. 7.

X. 71. 5;

\. cf.

V.

i.

Vlfil*:C2, CO,
It 2,
^.

5, S,

qftf*C2, CO,
It 2,

":.

n
U

&',

S,

:*,

M
3,

Quoted by SUV.
41

cf.

also II.

M4,

1,

Ml,

IT.

C
C,

111,
cf.

3,

1. 2. p.

Omitted by UK,

3,

Mi,

W 3 and

3.

1,

11 1,

T4.
ii.

11 4,

4,

1,

V1.

Kn,

2,

S.

SUV. X.

71.

7.

p.

IV. 222:

1. p. ii.

$.

5,

The quotation

i.s

u nt raced.

lr

S'ivadatfea's

PMbh.

1. 4.

i.

p.

i.

edition,

61

srSrar

^7

11 6,

of.

^.

BK, C

Quoted by SRV.
of. also

4,

I.

561; cf. UP.

BD, ii. 90-91.
the longer and the
recension
except Kn.
of

Shorter
read

the

passage

have

variant oa

the
v

as

0.

single Ms. loecauso

.text in*i

The quotation

is

SRV. V.

10.

83.

i.

12.

9:

of.

678:

ii.

i.

708;

untraoed.
p.

64;

11; pp.

gives this quotation in full.

the

authority of a
it makes the

4,

Ms.
9>fa$R faftR SftSRTCT
Kn. cites the pratikas only bub

follows:

adopted

3,

I. 9. 2. p.

HO. 1; 123.

248,

Tha Mss.

3.

RV. I. 9. 2; AV. 20. 71. 8, sec.

SRV. loo. cit.
RV. VIII. 92. 21 ; IX. 61. 14.
RV. I. SO. 4; AV. 20. 45. 1;
SV.

1.

183; 2.949.

*fr

'

<.s

RVKH.

V. of.

BD.

i.

10. 106.

1.

23-24, 20-27, 30-31

^.

cf.

SRV.

I. 1.

1..

p.

i.

25.

With

regard to the punctuation at thhi

my English Translation i
oftheNirukta note on pp. 212, 2 13*,.

place see

*.

6,
tffr 01, 02, 03,
M2, R 1, R'2, B5, S; Kn.

Gune

proposes

Sit JTT^f^T^^
see ray note
.

4.

Durga
variant.

<*>.

cf.

PMbh.

iii,

3, 1. p.

138.

^ Kn.

to

add a

c.

1,

vuse

But
^TRfn^.
Translation of the

affcer

212, 213.

gives

4d*hKlq[

37

1.

gto

1,

M2,R

1,R2, B5,S; Kn.

2,

3,

6,

1,

?.

snro

C
i.

2,

1,

3,

*RK> C

2,

3,

4,

3,

5,

Kn.

Mi,
6

1,

5nr M
6,

1,

4,

5,
is

>.

ti,

iff:

M 3, Mi, W
omitted by

Omitted by BK,
j

2,

4,

R^

3.

2.

2,
.

:5 -

^V.

Quoted by 811V.

p.

i.

L'l.

2.

2,

5,

1.

VS. 1.22; TS.

7.

*. cf.

VS.

TS.

i.

8.

,1.

1; VI.

2.

UV. X.

9.

SV.

KS. 1.8; 31.7; Ms.

3;

i.

i.

15: jfteffa.

2.

1; 3.5, 1; VI. 3/3. 2;

2. 1.

KS. ii. 1; Ms, i. 2, 1; iii,

cf, VS. 4.1; 5.42; d. 15:
CT*rcr ;

V..VS.
.1.

4.

1;

S'B.

cf.

5.

1;

1; Ms.
S'B. iii. 1.

ii.

42;

6.

15; TS.

2.

3.

6. 4.

9.

10

i.

3;

AV.

19.

II

13.2;

T3,

TB.

III. 3. 7. 1

2.

I.

SeeN.

S'B.

ii,

5. 2. 9.

89. 10.
4. 23.

Occurs once only in RV. 1. 169. 3.

Occurs once only in RV. V. 44. 8.
Occurs once only in RV. VI.

2.

12. 4.

2; KS.

3.

iii.

1;

2.'

i.

3;

iii. i. 2. r.

1; VI.

5.

3.

9.

1;

?H

II

1199; VS. 17. 3.

VI, 3. 7. 1; Ms. 1. 4.^11;

RV.

^t^

103.

cfir

Occurs once only in

of.

RV. VIII.

77. 4.

8. 2. 12.
j

<i.

cf.

TS.

i.

t.

VS.

*.

BV. X.
SV.

16.

All the 4 words are written, in

the MSB. I have collated, without
the accent. But as they are -he

8. G. 1.

54; Ms.

133. 2;
2. 1152.

ii,

9.9.

AV.

20,

95. 3;

words

cf

the Rgveda,

restored the accent.

I have

?v$.

fo<nyft

3T?ffiNft I^TT

Hi,

GB.II.

2.

6;

cf.

AB.

1.

4.

9;

1.

16; 17 etc. The quotation

ia AB. is found without
13;

3.

\.

RV. X. 85. 42; AV.

cf. Manu Y. 39; 44:

14. 1. 22.

of.

also II. 123-125.

Omitted by BK, 04, 05, Kn,

3, Mi, R 4, R G,
1,
2,

W3.
.

of,

C 5; ^r^t Mi.
Manu II. 130, 122:

RV. X.

169.

1.

at

rflr

fNfiwr:

II V. I. 104. 1.

l^

11

See Sayana's com-

mentary on the same.

^T^I:^ c 5.
cf. SRV. VII. 28. 4.
p. iii. 62'.
RV. X. 165. 1; AV. 6. 27.' 1.
RV. X. 164. 1 AV. 20. 96. 23.

cf.

BD.

cf. S.

ii,

U. B.

B.

XIV.

cf.

PMbh.

M 3,

4,

Mi.

119.
3.

i.

Comm. and

1. 1. p. i.

S'ankh.

2:

Panini.

cf.
i.

4. 4. p.

RP.
?f%

2. 1

4.

i.

109;

cf.

PMbb.

354.

i.

105.

tra
cf.

BD.

ii.

RV. VI.

RV.X.
N.

Sayana's comm. on the ManBrahma^a:

cfc
13.

1. 4.

4.

39,

109 B,

HOB.

7; VS. 33. 13.

84.2; AV.

4.

31. 2;

The whole passage

of.

JT5RTT ...... 5pf|f^f

SRV.

p.

i.

15.

is

quoted by

fRT
I

3Tq^rT 5TFJT

^TlTf JHTT

^l^fl

?f?r

1.

^.

of.

SRV.

ii.

117, 587

563*1^3

TT

II. 39. 1
:

V. 43.

STsnS^ffffcT

6.

pp.

^n^Jt

Quoted by SRV.

p.

i.

17.

EV. X. 71. 4; tff! N. 1. 8.

SRV. X. 71. 4. p. IV. 221:

cf.

o^C
cf.

4,

PM bh.

5.
i.

1.

1. p.

i.

Omitted by BK, C

3,

Mi,

4,

W 3 and Dnrga.

6,

Suyana reads STsJ^^T

SRV.
6

p.

i.

10.

4.
1,

5,

ICn,

W W
1,

5T5T^I

2,

The

See
j

1,

M'hole

^T^rOf

2,

1,

C
2,

2,

C
5,

3,

6,

1,

8,

passage

$n$n^...

is

quoted by Helaraja
iu Lis
commentary on the rAv/aBen. S. S.
j.>ad~iya.ot Bharti'hari
;

Vol. II.

I, p.

30.

1905).

Pt^cflci

ff?r
i

RtRyi

ftr

f fk srwt
'T?[TTr

Helaraja, op.

Helaraja.

Harivrsabha in

his

cit.

op.

commentary

on the VdJfyapad~tya of Bhartrhari

Ben. S. S. >*os. 11, 19, 24. (1887)
p.

*.

3.

C 2, C
M2, R 1,R2, R5,
cf.

RV.

I.

27. 1

vs.

RV.

I.

154.

*.

BD.

i.

18,

3,

S.

6,

SV.

1.

17;

2.

984.

2;X. 180.2.

Quoted .by SRV.

i.

remarks:

1,

I.

145.

55.

1. p.

5.,p.

645.

<^.

Quoted by SRV.

0.

cf.

BD.

i.

I.

i.

278.

33:

1,

^1.

Quoted by SRV. I. 145. 2. p. i.

cf. also I. 51.5; V, 56.4;
VIII. 63. 12.
662.

19:

See N. 7-12.

first

Small figure on this page represents the corresponding

chapter of the Nirukta.

otion of the

r:

M2, R

sipsr:

*irar:

C 2, C 3, C 6, M 1,
R2, R5, S; Durga;

1,
1,

Roth's and S'ivadatta's edition.

*.

^. cf.

V.

N.

cf.

M R
2,

I. 1. 1. p.

i.

Quoted in the Mdthara

the

Vrtti

Sdnkhyakarika XXII.

by Sahityacarya.
p.

cf.

25.

raised

is

p-i
^

1,

ri
)

2,

PMbh. VI.

5,

1.

S;

1.

p. iii.

17;

BD.

ii.

i.

31|

It should be noted

intervening
is

sentence

olnitted

17.

Au-

3,

Mi.

116.

PMbh.

i.

1.

2.

and

p.

fSri3>: ^ft: fat<iii

cf. also Vol. ii. p. -87.
I

MM
1

>

5.

Benares 1922,

cf.

Pfi

on

cf.

the

the

ed.

37:

that

to

dignity of a S'ruti.
-v
ii__.
JcJ ^"cf<?TT

I. 14.

SRV.

Nirukta

the

feq^R^

||

una. Su.

freeht's edition p. 7.

1.

*.]

RT

ffilT

f f^T

cf.

PMbh.

i.

1, 1. p.

9;

i.

is quoted by Kslrasvamin in his commentary on the

Amarakosa II. 9. 107. Poona ed.

(1913)
cf.

157.

pi

PMbh.

i.

Omitted by BK, C

3,

AV

cf.

BD.

^T^o. C

M2 R
Mi,

1,

2,

1,

2,

1. p.

i.

9;

C 2, 03, 06, Ml,

R2, R5, S; C 4, C 5,
;

Roth's edition.

4,

4,

6,

5,
1,

Kn,

2,

1,

M:

i,

and Durga.
ii.

1,

106.
1,

^%R c R
C

2,

2,

I.

2,

M 3,

Mi, AV

TA.

10. 10;

2,

3,

6,

5, S.

3,

5, S.

126.

4.

2,

1,

SRV.

1,

W W2

Mi,

T^o. C

cf.

V.

5[rcft%

i,

1.

3,

1,

\V

2.

c
p.

4,

3: Mu, 10.

4,

6,

i.

5,

571:

6,

TOT

f f^T T'TO:

4Wtlfi
:

^ftt

Manu II. 114; Su. III. Vas.

i VisnuXXIX. 9.
sr^'^flro. C 5.
cf. Manu II.. 144; Vas. II. 10;

^. cf.

cf.

SRV.

I.

158.

2.

p.

i.

672:

II. 8
*.
*.

Visnvu
V. of.

XXX.

Manu II.
XXIX.

Visnu
<4.

47

Ap.

B.

3.

P-

VI.

1. 2.

34.

Weber's ed.

ijtaT ^r^ftr

f%

II.

9;

RV. IX.

40. 4.

10.

All the 4 verses

STJ.

S'B,

505:

I. 1. 14.

Vas.

115;

cf.

are found in

Burnell. pp. 29-32

Quoted by SRV.

p.

i.

22.

).

RV. X.

94. 9.

Quoted by SRV. IX.

14; pp.

iii.

759, 780.

89. 6; 97.

arorfo

srrar

^ %**rr

MTTIH

1.

EV. VI.
of.

*.

N.

47, 26;

RV. VI.
of.

N.

AV.

75.

VS.

11;

1;

29.

48;

c)nunivHvi!

BD.

cf.

RV. VI.

56. 3.

VS.

10; S'B.

18.
etc.

RV. X.

*.

Omitted by BK,
M3, Mi, R 4, R

g^T;
RV. I.

27. 22.

C
6,

4,

1,

5,

Kn,

2,

SV.
The

1.

84. 15;

Quoted by SRV. VI.

15;

75. 11. p.

N.

2.

passage:

*F*cT%

890.

TS. 111.

147:

W3.
ii,

111.

ii.

9. 12.

<.

125.

G.

9. 12,

p.

is

i.

4. 25.

IX

AV.

265;

9;

cf.

20.

cf.

41.

3;

4.

2;V

N.

aTm<*rlNjfr...lftT-

quoted by

379.

4. 1.

4. 7. 1.

SRV.

I.

S4.

V]
TO

^jfc?HT

^nirT^cf

TOT

fl^frT

II

crf?T-

V9

f fER

f 5?g
n

ftth

ft

RV.

I.

154.

6.

\.

Omitted by BK, C

Mi,

3,

W3.

6,

5,
1,

Kn,

RV.

I.

AV.

164. 32;

Quoted by SRV.

I,

9. 10. 10,

160.

2.

.p.

i,

2,

674.

^^r

BK, C

Mi R4, R6,
3

p. 1.

4.

4,

247:

4,

Wl,

of.

Kn,
W.2,
5,

PMbb.

TO%: <JT:

i.

3,

M R R

3.

2,

2.

1,

1,

2,

2,

3,

6,

5, S.

3.
.

RV.

I.

164.29;

AV.

9. 10. 7.

1,

TT*T

II

*TT

II

%r^ H in ^
i

^TT

1.

Omitted by BK, C

Mi,

3,

W
3.

4,

4,

5,
15

Kn,

2,

3.

ii.

309;

III. 54. 11.

also VI. 72. 3. p.

of.

cf.

W W

22. 5. p.
<.
*.

4te*r

i.

115.

5,

Mi.

o^SRfrfa

3,
3.

quoted by SRV.

is

Mi,

BK, C
4,

6,

4,

C
1,

3T

p.

i.

5,

is

quoted by

156;
3; pp.

cf.
i.

SRV

also

675;

ii.

I.

I.

BD. VII.

t&fon^ C

155.

5.

cf.

BD. VII. 156; VIII.

cf.

BD. VIII.

2.

cf.

BD. VIII.

4-5.

cf.

SRV. X.

RV. X.

98. 1. p.

98. 5,

1.

IV. 324.

,.

2;
cf.

SRV, X.

30.

1GO. 4,

884.

I.

Kn,

ii.

Omitted by BK, C 4, C 5, Kn,

1,
2,
3, Mi, R 4, R 6,
3; and Durga.
The whole passage: f^u

M
V.

Tftfcf

VI. 72.

882.
\.

The passage
18.

Quoted by SRV.
p.

11 6,

98. 5. p. IV.- 325.

Xo.
ft '4 -UJI &\
'

r--|

SRI

sT'Trs'^r:
5 ?

II

II

11

^TT

] ^rf

'A

[ 3i

II

JP^ J

ftll

1. of,

SRV.

pp.

68.

I.

10; 40.

212, 568.

329,

i.

2;

125. 3;

Quoted by SRV.

cf.

Manu.

cf.

IX. 138.
3.

Quoted by SRV. IX.

Omittad by BK, C

M 3,

W3.
.

TA.

Mi,
v

ii.

9.

1,

The

6,

iii.

4,

5,

Kn,

W W
1,

2,

brackets are not omitted in TA.

Quoted by SRV,

K.

RV/X.98,

7,

I.

words within the

<<.

I.

1. 1. p.

70. 6. p.

i.

333.

cf.

3,

Mi,

24.

4,

5,

6,

N.

7. 29.

1,

Kn,

2,

3.

BD. VIII. S B.

See N.

RV. X.

12. 8-22.

88. 11; cf.

Omitted by BK, C

i,

'

6.

Omitted by BK, 04,

96. 6. p.

770.
^.

BD. VIII.

3,

W3,

Mi,

4,

6,

4,

05, Kn,

W W
1,

2,

^t^w

ST^SHM

% li
:

*nr

^r

cTT

3T?I

?:

5 s^^
^TT

frnT:

^"5? ^it^TR^TrTT

^rr

[
I

^TRT^ ]

rrsrfff'Pi

VTrf?t

1.

RV.

I.

II. 41.

136.3;

fT ]

SV

6;

3, Mi, II 4, R
AV 3 ; and Durga.

i>,

262.
*.

RV.

<^.

III. 59. 2.

The quotation

SRV.
^.

RV.

I.

24. 15;

I.

VS. 12.12.
I*.

ga and Bib. Ind.

TO*^ C

2,

1,

1,

2,

untraced. Cf.

is

125. 5. p.
1,

6,

i.

569.

02, 03, 06, Ml,

R 2, R 5, S; and

Rotb, edition.

and Bib. Ind.

11.

SRV.

^^.

Cf.

10. 2. pp.
.

Cf.

I.
i.

112. 5; 148. 1; VII.

488; 650;

SRV. IX.

83. 3. p.

iii.

25.

iii.

734
1*.

Omitted by BK, 04, C

5,

ftcVPC3;famo.Wl.
Omitted by BK, C 4 % C 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,

KD,

3,

and Durga.

SW*: BK, 04, 05, Kn,

Mi,

4,

6,

\V

1,

M 3,

W Wa
2,

^rgt

II

V*.

Mi,

3,

f^n^r ]

4,

4,

5,

11 6,

1,

2,

Q..

Cf.
0.

ailV. VIII. 80. 8; X.

pp.

V. Cf.

iii.

SRV.

I. 37. 10.
p.

*.

Omitted by BK, C

W3

i.

4,

4,

J>y

6,

4,

5,

1,

Kn,

2,

2,

6,

5,

1,

The

"'Kn,

I.

32. 10. p.

3,

W3.

Mi,

4,

passage

JT^T^u^T BK, C

2,

is

J,

3.

omitted

is

SRV.
C

Ku,

5,

W W

BK, C 4,^C

Durga.

202.

K, C 1, C
G, AV 1,

II 4,

32. 10.

Mi,

smT-'-^rfafiffr^r:

HV.

M 3,

103.

529; IV. 340.

M.

I.

npm

^rgr

Kn,

Mi,

I.

^rfir

3TTT

Omitted by BK, C

JTW

II

i.

3?ftr

3,

Mi,

3,

and

3Tf^nj?<fr-

quoted by

170.

i.

4,

II 6,

O
VV

j,
1,

Kn,

2,

X3-

TTTi

3T?n

rr.

sgrwr^
I

u fin ^3 JTR:

^rfoT^fonvT^TPT

f^ifecfV^i:

^ra

fir^ vrr

i^4 1*4 "-43^ ^ (

3TTT:
i

^^T

1.

RV.

*. Cf.

I.

32. 11.

BD. V.

*.

3T C

V.

Ci

4,

3.

Mi, AV

TS. 11.

4.

1,

12.

J,

J.

All the three quotations are un-.

traced.
The passage: ^j^q^f...

Cf.BD.
Cf. BD.

C5.

III. 9.
iii.

Dawn

8.

a ka>a

is

*.

RV.

(.

The

I.

113. 1;

text

SV.

seeins

BK, C 1 C

R 4, R

6.

5,

Kn,

W W W3
1

2,

I propose to read
this

will

be

corrupt.

^j:

for ^ffe:
the line in-

make

telligible.

3,

i. *.

1099.

2.

to

566.

oftsirfir

Mi.

quoted by
219.

16th portion of night.

f^3TT*Tf ia quoted by SRV. I. 32.

11. p. L 170; Cf. also I. 124. 10.
i.

4, p. ii.

2.

wffntac ff^jfii
f^^T l^ccf^

p.

is

^TU^T

III. 34.

2.
>.

M.

5T^?T%

SRV.

166.

*.

%f^--'^T5T^

SRV.

I.

H3.

l.p.

is
i.

quoted
496.

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v-jhft

5?n*ip[T?*j

grar
I

rercnTr^

^^

^k

J^STT HR^T:

f^inzt

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i

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srft-

[ STSf

f sir
3TT5T,

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II

^Wf^
^

1
I

f^r

STPT fftr

itfHr?r

^Trf;

3TT

TT

51
1.

RV.

I.

113.

3. Cf, CJRV.

VI.

\. Cf.

SRV.

I.

V. Cf.

SRV.

I.

21

2.

04.

92.

3,

11 4,

Mi,

2. p.

2; 123.

Pmitted by BK, C

3,

Mi,

4,

2.

pp.

SRV.

i.

497.

RV, VI.
4,

6,

9. 1.

CD, Kn,

W W
1,

06.

2,

W3.
.

1,

L',

The

410.

i.

186, 557.
1.

0,

1. p. ii. i>65.

quoted by
35.

Omitted by BK, C

4.

5,

KP,

RV. X.

27. 23.

I.

113.

2.

p.

i.

^T

WSKHfll

I?T%:

firm

sre

rir(rt

qr

[ ^Stvr^fTfiT: ]

qr

^FT:

^rgwrrr ^r

snrf^r

^T^H-J^^IH

JrKftfdlf

3n%r$ft'r

^.

*.
?t.

Cf.SRV.X. 27.
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Cf. SRV. I. li>3,
I!:),

VI. 72.
V.

2.

11 1.

Mi,

:3,

1,

AV
i.

p.

Quoted by SRV.

2.

557;

6,

1,

5,

1,

2,

22. 4. p.

III.

omitted along with

ii.

194;

tg^tficft

by

Durga.

SRV.

3.

I.

12.

135-436.

v. Seetf. 11. 25-27.

t<*.

2,

is

3;

61. 2. p,

ii.

p.

i.

^R^IffV^o M

RV. VI.

61.

1.

C
^JTlwfH: BK,

3,

Mi,

4,

4,

R 6,

5,

Kn,

W W
1,

2,

W3.

40; Cf.
j

ii.

855.

C. SRV.

BD.

i,

Quoted by SRV. VI.

3.

^, Cf.

i.

7. p.

omitted along with qj by

Durga.

Kn,

tfg^firfa

128. 3. p.
ii. 65.

I.

580; Cf. also II. 23.

8*3.

Omitted by 13K, C

<?.

1. p. ii.

IV. 80.

p.

Omitted by BK,

M3,

Mi,

R4, R6,

W3.

2.

s,

4,

5,

1,

Kn,

2,

TT?ft'^

JW?

!TT

^rr

f>

f ^^TT

II

rH5T

3.

Cf.

R. Cf.

3.

N.

^. Cf.

SRV.

03. 8. p.

I.

BD. IV.

i.

BK, C

313.

10G, 107.

SRV. I.

<.
,.

lo,

*^j:

fjg
Cf,

is

2. 8. p.

omitted by

6,

SRV.

RV.

R
ft

39.

9.

i.

3.

JV.

1,

SRV.

5,

R
ii.

5,

1,

4,

Kn,

2,

3,

Mi,

3.

3.

243.

G,

4.

III. 33. G. p.

BK, C

2.

4,

W W W

omitted by

Vi. cf.

III. 33. 5. p,

III. 33. 6.

G,

The passage
is

4,

4,

5,

W W W
2,

1,

is

Durga,

ii.

Kn,

244.

3,

Mi,

3.

omitted

by

3TT

^TT

^TT

^TI^II"!

^TT

srftr

f*K.ri ir

^rr

^rt

siirf

^.

BV.

*, of.

^.

cf.

cf.

III. 33. 10.

SBV.
BD.

III. 33. 10. p.

ii.

56.

ii.

246.

SBV. IV.

40. 4. p.

ii.

The following passage

after 5^

by

458.
is

5:

V.
<<.

BV. IV.
8

40. 4.

cf.

SBV.

I.

123. 8. p.

i.

560.

added

H^.

53^733*11

II

Small figure on this page represents the corresponding section of the second
chapter of the Nirukto*

TTf 5fJ

II

ft

T [3^:]

^3

1. of.

*"

Manu. IX. 138;

Vii3nu,

XV.

44.

i.
9.

Manu. IX.

*. of.

32,

35-41.

The

diametrically opposite view is

given IX. 48-54. of. also Vas.
XVII. 6-9 ; 63-64; Ap. Dh. II.
13.6-7; Ga, Dh. XVIII. 9-14.
^.

EV

S.

of.SEV. VII. 4,7. p.iii.H.

VII,

j.

SRV. VII. 4.
RV. VII. 4. 8.
of.

SB V,

93. 4; p,

i,

418,

14.

3,

Mi,

4,

6,

W W
1,

2,

W3.
I.

ift

BK, 04, 05, Kn,

4,

6,

\V

4. 7.

I,

iii.

Omitted by BK, 04, 05, Ku,

It

M, of,

7. p.

1,

W W
2,

4,

and
tion,

of,

3,

Mi,

3.

5.

S'ivadatta's edi*

BD, IV, 110-111,

KV.

III.

31.

hemistitch

the

in

yaska

The Second

1.

is

paraphrased

by

of

the

last

part

The quotation
4. 6.

4;

4. 7.

is

un traced,

cf.

Ms.

9:

fifth Section.
-4i<fT,

C,

1,

2,

cf.

BD. IV.

1,

Omitted by
cf.
cf.

SRV.
SRV.

I.

2,

2,

3,

C,

6,

1,

5, S.

Durga gives the quotation in the

following manner: ^^ z

112.

v.

34. 5. p.

III. 31.

i.

182.

1. p. ii.

226.

5.

S'B.

SVB.
cf.

II.

XIV.
1. 5.

9. 4.

8;

BU. VI.

4.

8;

Manu. IX.
3. 11

Omitted by BK, 04, 05, Kn,

M3,

17.

130, 133, 139;

Ba.

W3
cf.

Mi,
;

R4, R6,

and Durga.

AV.

1. 17. 1.

1,

2,

[start

'A.]

OTT

jj:

srctRNf

sr^jjia

^r

ft tiMlfr ir^;

pte

^t^r

Manu.

of.

BV.I. 124.7.

2,

3,

11 6,

4,

53.

2,

5,

6,

1,

to.

4,

5,
1,

Kn, M

2,

2,

of.

EV. V.

M
.

f.

1,

2,

8BV.
i

I.

4.

39.

2.

1,

2,

1,

2,

3,

5, S.

2,

2,

3,

II

6,

5, S.

62. 5. p.

ii.

643.

62. 8.

3.

^^. T^TT is

1,

SEV. V.

..

3,

1,

11

The quotation in uutraoed.

3.

BK

<nfo*rre.

Mi,

I.

ftrar

^*1 Vr

^PH

Omitted by

Ya.

III. 11-

ii

omitted by

The quotation

11. of.

Manu.

is

III. 11

5.

uiitraced.
;

6,
.

cf.

BD. iv. in:

of.

Manu. IX, 131

124. 7. p. I 565.

Ya.

I.

53.

1,

rfl(*K

u vj

RV.

III.

where

31. 2.

it is~

of.

srftr

BD.

quoted as an

i.

57,

example

e.
.

^r^T^ M

W
Mi, W
1,

^l^^o

1,

*f5

SRV,

ii.

SKV.

pp.

ii.

227

III. 31. 2;
;

558.

i,

of,

I.

123. 5;

s^ff ff

5,

2,

11.

BD.

of.

^^^ ^ B'ak. IV.

of denial.

of.

ii

1,

113.

03, Ml, M2, R,

III. 31.

2i p. ii.

SRV,

of.

RV. X.

53. 4.

Cf.

SRV. X.

H.

Cf.

TB.

ii.

3. 8. 2, 4.

227.

loo, oib,

53. 4. p.

D,

IV. 158.

S-]

1-

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^*c^iO

3"flft

M^i^R** r MiH

r>Ri In

3TT

4r

ST^RT

rtir!T<ftf^r
:

Cf,

BD, VII.

AB/

68; of.

BK, C

III. 31.

Cf,

BD. VII. 6972; SRV.

10; VIII. 32.

22; pp.

i.

1.

89.

399;

iii.

390,
?t

Omit.fced

*.

added by G
RV. VIII.

4.
?,.

g^f^T^T

1.

63. 7.
1,

Omitted by BK,
3, Mi, R 4, B 6,
<k

Durga.

4,

1,

4,

5,

2,

1,

i^.
2, II 1,

1,

Kn,

W W W

6,

2,

2, S,

3,

R.

3,

5.

RV. X,

Of.

SB V.I.

62. 10. p.

i.

309.

Of.

SBV-

38. 12. p.

i.

206.

3.

3.

4,

5,

W W
1,

Kn, M
2, \V 3,

5.

Cf.

SBV. X,

94. 7. p.

06,

Roth.

94. 7.

1.

Mi,

3,

is

by Durga.

IV. 206.

STTI

ft*T*n ^f^rf^

^f

ii

ii

IT

arfti

ef^;:

JTT

ffflWTO^Ol, C2,C3,C6,M

1.

1,

2,

1,

2,

06, Ml; ft:^ C

V
V.

RV. X. 48. 7; of. BD. I. 49.

Of. SRV. X. 48. 7. p. IV. 146.

C 1, C 2, C 3, C 6,
R2, R5, S.
1, C 2, C 3, C 6,
SOT?
^.

2,R

5, S.

3;

<*.

2, R

1o.

1,

1,

1,

1,

2,

5, S.

Omitted by BK,
3, Mi. R 4, R 6,
is

4,

5,

Kn,

W W W
2,

1,

M
3.

omitted by Durga;

6
3.
.

Omitted by

5.

2,

[:

1,

1,
2,

2,

3,

6, S.

6,

1,

PT

d<*n?r
fllOT si'Tll.

II

II

1.

BV. VIII.

AV.

17. 12;

20. 5. 6.

SV. 2.76.
*.

Mi,

4,

1,

2,

1,

:.

Cf.

Omitted by BK,
3,

>.

RV. II. 23. 9.

Cf. SRV. II. 23.
RV. I. 94. 7.

j.

6,

4,

5,

Kn,

W W W
1,

2,

3,

2,

R 5,

S.

2,

06,

M
3,

1,

SRV.

tt,

p. ii, 66.

I. 94. 7. p.

i.

423.

C l C 6, M 1, M 2.
SRV. I. 11. 7. p. i. 78.
RV. I 164. 21 ; cf. AV. 9.
f

11. Cf.

M
'

2,

I,

2,

5, 3.

1*.

9. 22.

fjqnrn

^T ITT

*lT'

^Wi:

STST [

fir%$TfcT

ITT

75"-

^T^

Omitted by BK, C

M3,

Mi,

1,

3.

SUV.

I.

31. 14;

120.

pp.

i.

163, 583.

<*faf*T<?fNf

3,
3.

Mi,

is

4,

4,

0,

5,
1,

Kn,
\V

2,

Cf.

Mi,

3,

W3

uutraced.

**, C

8RV. V.

Omitted

The quotation

3.

2,

Cf.

Cf.

^ai ft

5,'Kn,

4,

6,

3^rT

30.

1. p. ii.

byBK, C

4,

4,

551.

5,

6,

1,

5.

p.

iv.

K.D,

2,

and Purga.

SRV. X.

50.

152:

^Jirnr^t

^?TT

fI

fI

^t ^T
feu[Hrr

^ SRW:

4*r%rr:

w
RV. X. 4. 6.
Cf. SBV. X.

11.
1^.

4,

W 3; and Durga.
RV. X.

6,

1,

40. 2.

S'ivadatta's ed.
:

S'ivadatta's ed.

2,

1,
1,

2,

3,
5, S.

SRV. X. 40. 2.
RV. V. 78. 8.
RV. I. 50. 3; AV.
47. 15;

Omitted by BK, 04, 05, Kn,

10. Cf.

V.

Mi,

2,

6,

1,

and Roth's

edition.

4. 6. p. iv. 9.

Omitted by BK, 04, 05, Kn,

1,
2,
3, Mi, R 4, R 6,
3 ; and Durga.

3,

3r r

1*.
2,

IV.

VS.

p. iv. 121.

13.

2.

18; 20.

8. 40.

RV. X. 97. 11; VS. 12.85,

RV. X. 73. 2. According
Durga some Mss. do

not

to

read

the quotation thinking that na

already explained

is

TOT 'ij

TTR?t|

^.

Omitted by BK, C
3, Mi, R 4, R 6,

4,

5,

1,

Kn,

2,

3.
.

*.
3,
.

C 4, M 3.
RV. VI. 55. 5.

grr^

RV.

I. 41. 9.

^r^ is omitted by Kn. and Say ana.

Cf. SRV. I. 41. 9. p. i. 217:

^?mf*T^rf

RV. VIII.

Cf. S'B. VI. 2.

Fragment

RV. X.

of

11. 6;

AV.

RV.

II. 35.

1. 4:

Weber's edition
,

o^

2. 40.

p.

507.

10.

18. 1. 23.

Cf.

1. RV. V.

PMbh.
:

voi, ii. p. 147.

VI.

TO W

44. 1

1,

VS.

7. 12.

4,

M 3,

II

fsRTT
:

SM ^

T ^

^ M rl^ T

^TTrT

i^im

^
i

TT

fj

?F-^r
11

\<

^rr

5%:

fa
}.

The quotation
of the longer

is

untraced.

Mss.

Cf.

recension do not

accent the passage.

3.

Omitted by BK,
3, Mi, B 4, B
3 ; and Durga.

4,
6,

05, Kn,

W W
1,

SBV. I. 139. 9. p. i. 623.

Cf. SBV. I. 44. 6. p. i. 225.
Cf. SBV. I. 45. 3. p, i. 229:
BD. V. 99.

*.

I. 1.

6; 127. 2; X. 62.
i.

Mi,

3,

W3

4,

574; IV.

27,

Omitted by BK,

L,

*. jttV. I. 45. 3.

SBV.

5; 67. 2. pp.
186, 206.

4,
6,

5,

Kn,

W W
1,

2,

and Durga.

*..

Cf.

SBV.

I.

139. 9. p.

:.

Hf.

SBV.

I.

45. 3. p.

i.

623.

V. Of.
<*.

$.

nf.

*.

Cf.

AB.

iii.

34:

i.

229.

omitted by
ftdni -ftqfcrar
"'
VMhh.

rr

fruit

Roth's and

S'ivadatta's

^.

edition.

Omitted by BK,

3,

Mi,

RV. VIII.
2.

4,

4,

6,

5,
1,

W3.

Kn,

$.

*.

Cf.

SRV.

I.

126.

3, p. i.

571.

Cf.

SRV.

I,

104.

1. p.

457.

i.

RV. X.
SV.

2,

<*.

lo.

4.

3;

SV.

1.

252;

1071.

2.

133. 1;

AV.

20.

15. 2;

1151.

SRV. I. 31. 6. p. i. 160.

^sffa: C 5, M 3, Mi.
RV. I. 126.7; of. BD. IV. 3.
Cf.

RV.

I,

27. 13; cf,

VS.

16.

2.

*'

srrrr^f

Her;

crnsT^r:

SR^

cff

f^TOt

is

given as a variant by

Durga.
3. Of.

SRV. VI.

V.

RV. V. 75. 7.
RV. VII. 104.

<*

Cf.

^.

SRV. L

8j VI.
ii.

3o,

75. 9;

21

VII. 104. 21.

AV.

8. 4.

72. 4; 147. 2;
5.

pp.

i.

340,

Cf.

SRV.

I. 24. 10. p.

^o. Cf.

SRV.

I.

<^.

V.

.648;

Quotation

t. Cf.

Ms.

147. 2;
ii. 9':

VS.

5,6:

5..2.

untraced,

is

II. 7.

18.

S'ivadatta's edition.
I.

728.

61.

639, 777.

RV.

132.
i.

21.

Br.

B. I.

11. Cf. Taifc.

i.

166. 11. p.

Cf. Tait.

3.
i

cf

12. 42.

SRV.

n.

Cf.

IV.

RV.
RV.

1<.

I. 50. 2. p.

I. 24. 10.

IV.

7. 3.

i.

24ti.

1.

RV. IV. 19. 9. It is omitted by

BK, C 4, C 5, Kn, M 3, Mi, R 4,

R
3.
*.

V.

6,

W W W
1,

RV. VIII.

ftTin TORI:

"

3,

2,

8.

and Roth.

RV.

1,

read by

1,

1,

VS.

2,

I.

29. 1.

vt.

Cf.

45. 20,

SRV. VIII.

Quoted by

9.

7;

cf.

VS.

3.

iii.

61.; S'B.

2.

IV.

Cf.

7; TS. 1.8.6.2.

SRV.

1.51,

13;

MS.

1^. Cf.
I.

1$1. 4;

i.

260,

omitted in the

I. p.

SRV.
308;

93,

260.

i.

I.

15,

Cf.

also I.

cf.

PMbh.

245, 246.

SRV/

Quoted by SRV.
U. RV. V. 31. 2.

432,

pp.

I.

51.

13.

p.

260.

6. 2.

i.

13.

45. 20. p.

43. 6.

is

13. p.

Vol.

RV, VIII.
KS.

51.

5,

II. 14. 11.

V.

62. 7. pp.

i.

445, 558.

passage quoted by

11.
i.

ii.

jo. f^ra:...$;ftJr:

11. 24.

R 2, R

34.

679;

and Durga.

VS.

102. 21;

3,

2,

IV.

iii.

1. 9. 4:

I. 15. 3. p.

134. 8;

SRV. IX.

KS.

i.

93.

9. 9.

Il3. 4; X. 95.
829; IV. 310.

4. pp.

ft

RV. X. 85.
RV. X. 95.
RV. IV. 4.
RV. VII.
VS.

ftreffc

Cf.

cf.

AV.

^o. Cf.
^1.

SV.

16. 1;

85. 27; of.

BK, C
4,11

6,

SRV. L
I. 18. 2;

RV. I.
10

1, 9;

SRV. VIII,

5. 2.

^lf^T. Roth's

255.

p. iii,

edition.

Durga

gives f^^r^T as a Variant.

15.

45; 2. 99;

1.

4,

AV.

Kn,

5,

2,

1,

18. 2;

38.

VS. 3.29.

VS.

3. 24.

8.

2,

1,

2,

SRV. VIII.

5, S;

1. 1.

also I. 35. 1;89.

& Roth.

p. iii. 6;

cf.

6.

3,

IV

3.

pp.

^^frT C1.C2, C3,G6, Ml,

Cf.

14. 1. 21.

W W W

104, 205.

RV,

14. 2. 38.

15. 32.

RV. X.
Mi,

37;
5.

Cf.

SRV.

pp.

i.

I.

31. 3; 87. 3; II. 12. 1;

ii. 32.

159, 390;

i.

i*.

RV II.

11.

RV. VI.

12. 1;

AV.

20. 34. 1.

66. 9.

Roth's edition.

1.

RV.I.

*. Cf.

185.

SRV.

Small

T,

1.

185.

figure

the

represents
1.

p.i. 772,

within

brackets

section of

corresponding

the third chapter of

e Nirukta,

n
f f^T

^^^TTJ

*&

^To

3.

^.

RV. VIII.

\.

Omitted by BK,
3,

V.

Mi,

4,

45. 37.

6,

4,
1

RV, X,

73, 11;

ii.

Kn,

5,

W W
2,

Quoted by SRV. VIII.

in. 435. cf. 13D.

1.

45.

1,

3;

319,'

SKY.

a.

Cf.

Cf SPxV

H<agment

37. p.

1.

109,

SV.

Cf

SRV

11. xfrfc:

I.

164. 14. p.

3:>
f

l
5.

>

J2

**>
1C

i.

'

1- P-

701,

195

^'
1-

G9tf.

*TR*T

err

f^f^

r ^rr
:

ftwt

srftr

^rr

11

Cf.

BD.

1.

ii,

would have used Ihe words, as he

114.

usually does:,
instead of

2.

T Q 1
C 4, C 5, M 3, Mi,
C
2.
3, C 5, M 3,
TT^:
RV. V.

Omitted by,
3

Mi,

4,

SV.

1.

quotations.

R6,

2.

345;

BK C 4, C

5,

522.

Kn,

W W2 W
1,

Quoted by SRV. V.

39.

1.

p.

3.
ii.

W.

iii.

21. p.
j

W.

254.

^TT
I.

is

omitted by

129. 10. p.

i.

1. cf.

SRV.

ii.

:.

1,

123. 3;

60. 4;

I.

Mi,

VI. 71.

IV.

AV.

MS,
3.

4. pp.

11. 5; pp.

i.

7. 73. 9.

Kn,

W W W

3.

Omitted by BK, C
3,

2,

381.

\ 4. 5;

588.

W W W

883.

SRV.

SRV.

RV. X. 94. 9. It looks as if

Yaska did not think it to be
a Vedic quotation otherwise he

6,

I.

ii.

558,

Cf.

295:

V-.

Cf.

4,

i.

4.

Mi,

573.

Quoted by SRV. VIII.

Erahmana

are generally used with

30. 1:

*fc ]

4,

6,

4,

1,

5,

2,

II

fir^

Bra

srfrirr4t

srft

it

n in
ii

is
,
*.

after
Cf.

SRV.

III. 25. 5. p.
1,

1,

1,

Mi,

4,

SRV,

\.

Cf.

>.

RV.
VII.

I.

6,

105. 8.

105. 8;

I.

W W W
1,

X.

p.

2,

i.

3,

4,

5,

3.

Cf.

SRV. X.

105. S. p.

I.

464.

i.

IV. 99.

33. 3; p.

Mi,

4,

6,

4,

5,

Kn, M.

W W W
2,

1,

3.

2,

Cf. SRV. X. 1. 3. p. IV, 2.

cites the following passage:

Dnrga

?TcT

3.

464.

32. 2; of.

34.

SRV.

3,

5, S.

BK, 04, 05, Kn,

3,

Cf.

Omitted by BK,

3.

ii

200.

ii.

03,

2,

2,

5,

4,

1,

added

^ by Durga & S'ivadatta.

\s

BD.

U. RV. VIII.

48. T.

W.

Cf.

SRV.

I.

128.

1<1.

Cf,

SRV.

I.

112. 17.

T>.

p.

i.

p.

581.
i.

492.

ffar

tf

/VJ

W*

^T5^

T^TSf

n*Ff(i ]

Pfa

II

II

II

^^^fi^i

MM$ui;

5.

RV.

*.

Omitted by BK, 04, 05, Kn,

3,

III. 47. 1;

Mi,

4,

VS.

6,

^.

V.

Quoted by SRV.

is

7. 38.

is

W W W
2,

1,

added after
srqn^ by
Ill, 47,

C
1.

M
3.

M
.

Quoted by SRV, X.

71. 2.

p.

iv.

220.

*.

RV. X.
cf^; C

<.

jfR^rf:

\.

..

71. 2.
4,

3,

Mi, 114,

RC,

1,

5,

Kn,

4,

6,

4,

5,

5,

2,

Kn,

8,

W W W
2,

1,

Kn,

1,

6,

3,

i*.

123.

1;

33. 37.

BK, C

11% R
SRV. I.

W2, W3.

4,

H.
4,

by

Cf. PMbh. i. 1. 1. p. i, 4.
W. See N. 6. 17.
V1. RV. I. 115. 4; AV. 20.

2.

Omitted by BK, C

4,

^s^H^T BK, C

VS.
3.

Mi,

3,

Mi,
<*.

rt

added, after

Omitted by BK, C
vy

ii.

^^"

ll

3.

p.

wwrfrft

6,

4,

1,

115.4.

2.

5,

Kn,

2,

3,

3;

Mi,
of.

srftr

f^rrft

ft

tf

RT

w&t.

ST^TT:

3T9IT

rafs

^3lU|R?

] 2^5::

S^^
i

I^TT

[ Srfit^r
:

?T%

5RT

3TfT

3,

11V. II. 38.

\.

RV,
SV.

V. Of.
ii.

I. 6.

I.

115.

7;

SUV.

P.Mbh. Vol.

AY.

Omitted by BK, C
52; of.

I. 6. 7. p. i.

BD.

141.

$.

Omitted by BK, C

163. 10;

4,

III. p. 21,

1; 70. 3;

20. 40.

RV.

Mi,

added often

is

511.

i.

4.

4.

3,

4. p.

2. 200.

I.

II

6,

VS.

21).

4,

21.
5,

Kn,

W W W
1,

2,

M
3.

3,

Mi,

4,

6,

W W Kn,W
4,

1,

5,

2,

M
3.

^rj: SRV. I. 163. 10. p. i. 694.

Of. SRV. loo. cit.
RV. I. 163. 2; VS. 29. 13.
RV. III. 9. 2, SV. 1. 53.
Of. SRV. III. 9. 2. p. ii. 160

ftrftr

^r

f%

1.

RV.

CT ]

III. 53. 23; cf.

BD. IV. 117-

it.

Cf.

BD. IV.

44.

120.

Remarks:

Durga

tr

4,

5.

r:

*.

RV.

III.

9.

8;

VIII. 43.

31;

4,

BD. IV.

H.

Cf.

U-

W%m

**.

RV. VIII.

5,

5,

3,

\. Cf.

SRV.

VIII. 102.

11.

p.

iii.

596.

RV. IV.

<*.

Cf.SRV.

S.

Omitted bylBK, C
3* Mi,

32. 23.
I.

4,

123. 10. p.

6,

4,

i.

560.

5,

Kn,

W W W
1,

2,

T*.

M
3.

TO<T BK,

6,

It. See.

Mi,

2.

2.

19. 37.

4,

3,

5,

W W W
1,

N.

2.

M 3, W

omitted by

m. RV. VII. 58. 5.

1*. snret C *, C 5, M

V.

144.

102. 11.
is

3,

6,

7. 17.

2,

W W

2.

Kn,
3.

1,

3,

4,

JI^T

f:
?;fct

V.

RV. IX. 75. 5.

SRV. IX. 75.
RV. I. 124. 4.

Cf.

Hf^SwC
M

1,

2,

C^jni
r

2,
.

Cf.

1,

723.

2,

2,

3,

6,

8;

5,

1,

1,

SRV.

2,

2,

I. 61.

3,

6,

1,

i,

2,

SRV.

1,

I.

U.

p,

i.

RV.I.

RV.

87.

I.

2,

oSHTT^r

1,

1,

2,

R 2, R 5,

1,

2,

5,

S;

of.

4,

BK, C
1,

4,

6,

5,

2,

124. 4.

4,

11

S &

6,

1,

2,

3.

6,

III. 53. 3.

4,

3,

5.

1,

3,
5,

6.

tt.

302.

1,02, 03,06,

2,

124. 4~the entire

W W W
SRV.
W. ^fcf C M W
Omitted by BK, 04, 05, Kn, M
R W W VV
SeeN. 11.25.
Mi, R
1,

2,
2,

5, S.

5.

1,

passage being quoted.

11.

S'i vadatta.

Roth.

1,

5. p. iii.

^r

3,

2.

3,

6,

S & Durga.

Kn, Mi;
3.

*r

ff

fr:

snraR ^?^r2

^crnr^t:

?rt

^ff

JTT

1.

TS.

*.

KS.

i.

2.

43; cf.
^.

RV.
1.

VS.

AV,

RV. VI.

6. 5.

1.

EV.TIL

34. 1;

v>.

1.

N.

9.

20. 63. 4;

SV.

691.

2.

V.

^.

2. 8.

111. 5. 13. 1;
28. 16.

I. 84. 7;

389;

KS.

10.2;

19. 3;

AV.

20. 11.

1.

^01,02,03, M13R1.R2,
R 5, S.
Quotation

is

explains the
remarks:

untreced. Durga
4th pada only fe

'

<.

SRV. I. 136.
RV. VI. 30. 3.

Cf.

p.

i.

612.

nfrwwCM, M3, W2.

HV. I 96. 7.
RV, V. 39. 2;SV. 2. 523.
Quoted by SRV. X. 109.
IV. 3G4.
cf. PiMbh. Vol.

n. ^^u: c i.
T$. RV. V. 2. 9.

II. p.

98.

1.

p,

n.]

v.

\<

II

ii

TO

^.

Of.

^. Of.
i.

SBV.-V.

SRV.I.

2. 9. p. ii.

35.

RV. X.

V.

VS.

129.

11; pp.

Cf.

I.

aro?^

89.

1;VS.

5,

3,

Durga who however

I.
i.

SRV.

161.1; 164. 14;

676,701; ii. 119.

*.

gcri

VI. 70. 5; X. 129,

i.
176, 186, 250, 401, 482;
879; IV. 423. cf. 'SB. VI, 3.
1.18. ;*%*fcT?*n>fel

attributes

by
it

Cf.

SRV.

I.

124. 5. p.

quoted SRV. I.
RV. V. 63. 5.

39. 4.
1.

Quoted by SRV. X.
IV. 117,

39.

4.

p.

3,

Mi

1,

4,

19. 3. p.

W 3; and Durga.

inCl.

664.

i.

The

^ T^ 3^

Omitted by BK,

M
I.

II.

7; 35. 2; 50. 7;

33.

I.

entire passage:

RV. X.

p.

ii.

to the carelessness of the Scribes'-

:.

2.

1; pp.

25. 14.

given as a variant

is

SRV.

90. 7; 110. 6;

2.

62.

859.

39. 7. pp.

28. 5.

RV.

ii.

Cf.

3. 7.

4,

10;

Quoted by SRV. VI.

502.

190, 588.

^.

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i.

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i.

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passage in full being

4.

16.

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4,

C,

1.

4,

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5,

Kn,

W W W
2,

1,

by SUV.

3,

3.

is

reading of Durga whose commentary he has edited with the

text of the Nirukta.

I.

150.

1.

p.

653.

spt

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UV. VII.

37.

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of

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208.

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1.

1. 1;

VIII, 77.

72; 2. 723.
4.

S'ivadatta.
V.

RV. VI.

4. Cf.
is

v.

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55.
iii.

1.

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SRV.

4. Cf.

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95 B,

96 B,

%.

1^. Cf.

VIII. 77.

ii.

263

4.

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Kunaaria,

Benares

2.'

Ill, 49. 2. p.

11 V.

ed.

p.

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49,

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1,

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pp.

i.

20. 35. 1.

61. 2;

I.

62. 1;

297, 304.

n. RV. I. 105. 19.

1. Quoted by SRV.

I.

m. RV. X. 89. 5.
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2,

Mi,

4,

is

3.

105. 19.

6,

p.

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Kn,

5,

W W W
1,

omitted by

2,

by Durga. IS is
SRV. IX. 97.

7. 11.

Quoted by SRV.

i.

468.

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3,

d^,\niMHHluirf

Durga, some read

AV.

SN

srftr

quoted by

i.

296.

RV. V. 40

4;

AV.

3.

and
however
3.

8. p.

778.
I. 61.-1. p.

20. 13. 7.

iii.

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11.

2.

BD.

T
\\

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59.

ii.

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4.

G. p. iii.

14.

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5. p.
is quoted by SUV. X. 89.
IV. 284 where the lines fnffor...
l?f%3H} do not occur.

C
RV. X.
Cf.

4,

105.

BD. VII.

M
1;

3,

SV.

1.

1^.

4. MS. I. 10. 2. Cf. VS.

According to Durga, the

KS. IX.
20. 17.

quotation

is

the following.

1.

228.

153.

VS.

20. 17 is the following:

is
^^m^S'ivadatta. 33 evidently

a mistake for gj^. 33; ocouring in

Durga's commentary is correctly

printed in the same edition.

Quoted by SRV. IV.

353.

2. 18.

p. ii.

VS.

14. 4.

Cf.

BD. V.

149,

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33. 11.

0.

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M

1,

2.

Durga.
V. Cf.
1.

BD. V.

qfafa C

5.

g^i^

is.

^j
1,

is

155.

5,

3,

S'ivadatta.

added
3,

after

W W
1,

2.

i.

RV. VI.

21. 3.

is

omitted by

98. 12;

5.

2.

1030.

SV.

2.

1030.

Mi.

n^fffc^rnro

RV. IX.

SV.

98. 12;

Quoted by SRV.

I.

12C. 6.

p.

i.

572.

RV. IV.

Cf.

SRV. IV.

Cf.

SRV.

1.

=qun Durga.

efr^fq^

RV. IX.

t.

S'ivadatta.

^3

i.

572;

RV. L

ii.

16. 11.

I.

16. 11. p.

ii.

391.

I2G. 6; IV. 38. 4; pp.

454.

126. C.

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1.

RV. VIII.

3.

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3. 21.

untraoed.

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U.

25. 23.

IV.
I.

v>.

101. 4.

4.

I.

54.

iii.

6,

3,

3,

5, p.

i.

Mi,

2.

1,

4,

1;

is

C5.

302.

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3,

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4,

6,

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3.

Mi,

33. 5. p.

5.

Omitted by BE,
3,

*,

SRV. VIII.

RV.

54.

W W
wr: M Mi; w: C W
W It omitted altogether in

f^qift

2.

*. Cf.

I.

W. Fragment of RV. II. 24. 3.

W. Cf. SRV. II. 24. 3. p. ii. 70.

4. 14.

RV. VIII.

SRV.

Cf.

See

p. 65.

RV. IV.

RV.

4,

5,

Kn,

W W W
1,

2,

K.

Cf.

SRV. IX.

3.

RV.

I.

104. 5.

97. 37. p.

iii.

786.

3W?r:

SRV. I. 104. 5. p. i, 459.

BK, C 4, C 5, Kn, M 3, Mi,

4,

6,

1,

Quoted by SRV. VIII.

iii.

3;

32. 4. p.

*.

RV.

I.

32. 4.

11

84. 8.

4,

SRV.

84. 8.

I.

1,

The

2,

1,

passage:

1,

2,

3,

R 2, R 5, S.
3?^...^^

6,

4,

5,
1,

Kn,

2,

SRV. VIII. 93.

RV. VJIt. 93. 22.

o. Cf.
3,

22. p.

iii.

and Durga,

BK, C
^%
R R W

4,

4,

Durga,

6,

6,

is

omitted by Durga.

3n*3*fa BK, C
Mi,

fatf*iforaiC

M
<*>.

quoted by

376.

i.

p.

387.

RV. VIII.

3,

2,

C 5, Kn,

1,

2,

3,
3,

Mi,
and

VS.

Cf.

3.

48; 8. 27; 20. 18.

SRV.

RV.

I.

I.

125.

125.
2.

2. p.

i,

568.

563.

:>

<

'<<w

v?.

^r^cr:

T?^r

5^5

i^

VT^RT] ^?
ifcr

its^r

3Pofr

1.

JT^ST^ C

2,

2,

3,

6,

1,

111, 112,1:5,8.

C
^.

1,

J^Tf nftit:

RV. X,

1,

3,

6,

M W
2,

:.

Cf.

t.

RV.

I.

JTT

>.

27. 24.
is

sr^

who

phrases as follows: 37f>r fj\

RV.

*. Cf.
.

105. 18;

I.

BD.

ii.

cf.

463.

i.

STlT^Tr^

4,

BK, C

6,

i,

AV

5,

1,

Kn,
2,

AV

4,

BD,

ii.

5,

Jxpj:

para-

^3T

Mi,

112.

!.

4,

>K,

6,

4,

AV

Quoted by SUV.

I.

Kn,

5,

AV

1,

-,\

117.

AV

3,

3.

o,

3.

16. p.

i.

112.

Omitted by BK,
3 Mi,

105. 13. p.

attributed to a different

recension by Durga

M.

I.

117. 16.

2.

Mi,
tt.

SRV.
I-

6,

4,

Kn,

W W W
1,

2,

M
3.

BY. VIIT.
SV.

2.

1042.

66. 8;

AV.

20.

97. 2,

li

^?

II

f f%
i

^ kf^r

wft

ft

4:

?.

RV.

3.

Omitted by Blv, C

M
^.

V.

S.
I.

3,

*.

116. 16.

Mi,
4, R
VI. 59. 4.

i.

6,

4,

5,

Kn,

2,

3.

W W W
1,

RV.
Cf. SRV. VI. 59. 4. p. ii. 849.
RV. VIII. 90. 6 SV. 2. 762.
*refft*n^K, C 4, C 5, Kn, M

C
^.

Cf.

4,

6,

\V

SRV. VIII.

KS.

9. 7; Cf.

etc.

VS.

3.

1,

W W
2,

90. 6. p.

iii.

ii.

3,
!

11.

549.

VS.

16. 51.

5,

3,

17

6,

1,

2,

1,

4,

5, S.

Kn,

Omitted by BK,
Mi, R 4, R 6,
C 1, and Roth,

M 3,

SRV. VIII. 45. 38.

RV. X. 43. 5 AV. 20.
RV. X.42. 9; AV. 7.
;

1,

p. iii.

435.

17. 5;

Cf.

50.

6;20.

89.9.

fo^Rn C 3,

\V2.

14

lo. Cf.

3.

6. 2.

2,

11 2,

W2, W3;

61; S'B.

Omitted by Durga and

8. 0. 2.

Mi,
.

I.

RV. VIII.

75. 9.

4,

5,

Mi,

1,

off

'^j

3?'4rftr

ft4r

fi?
fi?t

rfT

II

V4

Of.

II

SRV. VIII.

75. 9. p.

<KFT<ft

**IWT C
ii,

Roth. Cf.
15; 119.

519.

VS.

1,

1,

SRV.

3.

39.

40.

i.

3.

2,

2,

I.

5.

3,

5,

58.

110. The

is

I.

20.

6,

S and
8;

Cf.

SRV.

Cf.

SRV. X.

I. 4G. 4. p.

i.

42. 7. p.

232.

IV. 127.

19.

G.

RV. VIII.

RV.

Tal

24. 3;

iii.

21. 8.

RV. V.

1,

STSFRT

3Rnfr

KV. VIII.

f^qfir ^ftftfit

MM:

RV. X.

42. 7;

AV.

20. 89. 7.

RV. X.

44. 6;

AV.

20. 94. 6.

passage

omitted by Durga;
is omitted by C 1.

t^BIC, 04, C5, Kn, MS, Mi,

4,

6,

W W W
1,

2,

3.

H.

>**r

II

t^r

yprr

fnjTPT
r

lift

vnrftr

5:

nn
J

t'=h4'J|J ]

RN(V

cs

1. Cf.

SRV. X.

40. G. p.

3.

RV. X.

50. 6,

*.

RV, X.

101. 7.

Omitted by BK, C 4,
3, Mi, R 4, R G,
AV3.

IV. 132,

<T^: C
vfif:

3.

err

BK, C
4,

6,

4,

3,

Mi,

Kn,

5,

W W W
2,

1,

BK, C

fef

4,

4,
6,

Cf,

PMbh,

3,

Mi,

5,
1,

Kn,

2,

1,

1,

2,

RV. VIII.
PMbh.

Cf.

This

is

1, 1. p.

i.

4.

W3.

Kn,

2,

6,

3.

1,

1,

69. 12;
i.

the text of

2,

2,

AV.

1. 1. p.

Kn, M3, R4,

i.

5,

1,

3.

Omitted by

3.

W3.
.

i.

3,

5, S.

20. 92. 9.

4.

BK, 04, 05,

6,

1,

2,

sftaffir

I!

This

is

6,

the text of
1,

M2, R

'

II

1,

1,R2,

2,

entire passage is added

the shorter version in Mi.

RV.

3,

See N.

1,

1,

4. 25.

2,

2,

C 3, C

5, S.

6,

See N.

*.

gjT

after

6,

3.

i,

1, 7.

VS. 12.68; S'B.

-Small

1,

S.

VII. 39. 2; VS. 33. 44.

2,

5,

The

wnsurar:

figure

represents
section of

the
iho

the Nirukta.

within

brackets

corresponding
fifth

chapter of

RV.

II. 1.

Cf.SRV.
Of.

1;VS.

11. 27.

SRV. IV.

58. 7. p. ii.493.

II.

41.

o.

12;

AV. 20.20.7

57. 10.
.

SRV. III. 30. 5. p.ii. 219.

RV. III. 30. 5.
SRV. I. 38. 11. p. 206.
i.

1*.

4,

SRV.

6,

8; VS. 18. 69.

4,

5,
1,

III. 30. 8. p.

RV.

3,

5,

III. 30. 10.

Kn,

ii.

^>C1,C3,M2.

1. S^fcf C
11.

sutra

1. 9.

RV. III. 30.

^ft% BK, C

Mlmansa

S'abara on

Cf.

IX.

rT^M3.
RV.

<*>.

II. 1.1. p. ii. 1.

II

1,

M 3,
2,

220.

2.

Mi,

W, 3;

ft

SHU

2nra^rfir

1 1

y^mu

^TJ

01, 02, C

and

B, 1,

2,

2,

3,

5,

6,

Durga.
5,

S; Roth

S'iva.

2,

1,

S'iva; Of.

Mi,

III. 30. 10.

.

V.

SRV.

III.

51. 5, pp.
<l.

*<J]ft

M
*.

3,

RV.

i.

30.

10; Cf.

I.

33. 9;

177. 255.

01, 03, 05, Ml, M2,

Mi,

2.

Ill, 30. 17.

3,

4,

Mi,

^^ C

BK, C

2,03,06^],
R 2, R 5, S Roth and
SRV.

1,

1,0

omitted

is

G,

4,

W W

5,

Kn,

2,

SRV. III. 30. 17. p. ii. 224.

RV. V. 32. 6.
RV. VI. 7. 6.
RV. X. 97. 3; VS. 12.77.
RV. VI. 22. 2; AV. 20. 36.
SRV. VI. 67. 11. p. ii. 874.
RV. VI. 22. 3 AV. 20. 36.
;

2.

1,

G.

W W W
1,

by

3.

2.

3.

3,

<

]'

11

sffi:

T^rf^cT

1.

^.

*.
V.
<*.

$.

^.

6.

Omitted by BK, 04, 05, Ku,

3.
1,
2,
3, Mi, R 4, R 6,

W W W

RV. VI. 55. 6.

SRV. VIII. 32. 10. p. iii. 388.
RV. VIII. 32. 10; SV. 1. 217.
Of. SRV. II. 33. 5. p. ii. 98.
c 2, c 3, c
ft c
-i.

1,

S'iva

M R R R
2,

1,

RV. VIII.

48. 10.

2,

II

5,

So.

See N.

RV.

6. 33.

I.

179.

Kalidasa

Of.
I

Sambhava. IV;
.

6,

S; Rotb,

?.

RV. X. 79. 1.
RV. V. 54. 6.
SRV. I. 44. 3. p. i. 224,
RV. X. 12. 2; AV. 18. 1.30.
C 1. Quoted by SRV. I.
f^Tf5T
6. p.

i.

RV.

I.

168.
32. G.

Kumara-

32,

<

kl

T%flT

U-

s$R

shift

**ift ftmft

^^i *n*i M

i *<

vdn^

srf%nnf^r

TT^T

nr fa sfti

Heft

^rr

err

TTr

BK, 04, 05, Kn,

Mi,

4,

6,

1,

2,

M 3,

W3

<*>.

The

3.

^.
V.

1.
*.

Quoted by SRV.

I.

129.

8. p.

i.

CTT

3,

W
Mi, W
1,

SKRhn* BK, C
Mi,

4,

5,

2,

lo.

RV. IX.

AA
1.

* C^

JTTT

Kn,

cited

Sayanaadds ^fa after osrfeofV. See

SRV. IX. 113. 3. p. iii. 829.
The quotation is not traced, Cf.

BD. VI. 137138.

Mi,

R 4, R

6,

112. 3.

of

113. 3. p.

"

829.

quotation

27< 13 '

RV. VII.

18. 15.

Quoted by SRV. VI.

829.

iii.

Indra and the seers

not occur in this

'

1,

O
*

SRV, IX.

RV X

4,

3.

The story

rga gives

3,

3,

W 3; Du-

as variants.
.

square

BK, C

1^,The passage ^if^Mf^Mt-'-^4

2.

R 4, R 6, W 1, W 2,

Kn,

W W

587.

RV. I. 129. 8.
RV. VII. 69. 4.

within

5,

rr

passage
brackets is oinitted by

ftrg-

5^n

50. 5. p.

ii.

*.

RV. VI. 50
RV. VI. 19.

^.

^ftuW

?.

ia

5.

given as

a variant by

Quoted by SEV.

I. 117.

8.

p.

BV.

I.

Mi,

3,

4,

W3.
;

<:.

vs.

RV.
RV.

RV.
RV.
ia

6,

1,

2,

22.

I.

118. 11.

165. 7.

47. 13.

III. 30.

The reference

19.

III. 30. 19. is

VC.
8.

o!

wrongly given

as IV. 30. 19.

18.

113.

I.

8;

151

5.

pp.

i,

499, 663.

RV. VII.
VC.

1.

15

11

III. 36. 10.

SRV.

117. 8.

^Omitted by BK, 01, 05, Kn,

RV.

VS.

525.
f.

fonft wfir]

RV. VI.

10.

Durga.
V.

fsrffr

is

63.

5;

wrongly

63.5.

RV. VII. 34. 10.

RV. X. 70. 10.

its

reference in

given as

IX

f4

*tf|<5!

^iftr f^nft
rT:

'<?:

fowl

3^T

1.

MH

315

Quoted by SRV. VI.

72'. 2.

p.

ii.

882.
*.

Quoted by SRV. V,
ii.

pp.

V.

KV. V.

M.

RV,

$.

RV.
SV.

VI.

13. 4;

68.

529, 876.
13. 4;

SV.

III. 27. 7;

VIII. 99.
1.

267;

2.

RV. VIII.
SV.

Mi,
2.

SV.
3;

757.

2.

7. 2;

VS.

AV.

BK, C
4,

6,

29. 18.

4,

Kn,

5,

W W W
2,

1,

Quoted by SEV. VI. 65.

827.
20. 58. 1;

669; VS. 33. 41.

Quoted by SRV. VIII.

92. 3;

X.

71. 2.

99. 3. p.

Hi. 585.

*.

iii. 2. 7. 2.

11 V. I. 1G3. 7;

RV. VI.
9.

TS.

2.

841.

AV.

20. 22. 6;

3,

1. p. ii.

867.

Omitted by

3,

AV

3,

Mi,

BFM C
4,

6,

4,

5,

Kn,

W W
t,

2,

and Durga. it is added

however on the marginal sp. <e,

probably by a later scrib*

69. 6;

M
3.

^5T%^?T^ ^T
Cf.

SRV. X,

is

repe-.tc'

29. l.r,

ir (J 4.

in Mi.
35.

IT

^.

*.

JTS^n* 01, C

2,

1,

2,

sir

BK, C

RV. X. 4. 4.
Cf. SRV. I. 68.

8. p.
2,

5,

3,

6,

1,

11.

Roth and

S;

SRV.

141. 10. p.

M.

RV.

I.

151. 7.

$.

RV.

I.

127. 1;

1.
.

FIT

5,

$3fpteft

^foKTCT

20.

67. 3;

is

35<TefaT

3.

Durga

SV.

Cf.

SRV.

1.

1,

2,

srm?r:

5,

Omitted by

C
%.

5,

1 strikes it out.

RV.

1.

109. 2.

3,

M 3,

3.

omitted by Durga.

?ren^f SRV.

Omitted by BK, C 4,
Mi, R 4, R 6,
1,

1.

109. 2.

C 5, Kn, M 3,

W W W

%m

127. 1. p.

2,

i.

Cf.

SRV.

loc. cit.

573.
$.

3,

the proposed emen-

is

SJRfifc is

IV.

added by

reads:

3.

6,

AV.

Kn,

5,

3HW1HHL BK, C 4, C 5, Kn,

Mi, R4, R6, Wl, W2,

dation by S'ivadatta.

633.

1163; VS. 15. 47.

2.

465;

i.

3.

4,

I.

4,

W W W

Mi,

329.

i.

S'iva.
V. Cf.

^i

fl

Ta

^.

II

&t

See N. 12. 40.

and Durga.
.

RV.
SV.

I.

1.

18. 1;

139;

2.

VS.

3.

813.

28; Cf.

3.

3TST ^"J
<tfTri n
'S'rmTH'Tt
^r%fr
VT^%
sr^rfk^
[
^^K'^I^TTTFT:
^n^^^g^Jt
^^MI^ ] ^jsm^^ [ srfr^r$j% ] ^T'^TT'TPT wz
n ^r^n ^ii^r-4*ii^iR <4^l r ^^^^
Pfrf^ ^ FM^firRt n
nk4iR*) ftRi^i*nRjfit ^r^
I

'

i.

5rf^f

trap;

^H^ ^T TT%

4)^1 In

<

mHnii

^mw Roth.

BK, C

SBV.

I.

^. Cf.

SRV.

I. 18. 1. p.

51. 13. p.

i.

260.

i.

Also

103.

PMbh. Vol. III. p. 33.

RV. VII. 104. 2; AV. 8. 4.
Omitted by BK,
Mi, R 4, R 6,

3,
.

2.

C 4, C 5, Kn, M 3,

W W W

4,

1,

2,

5, M

87. 24. p.

277.

RV. IV.

4. 1;

VS,

13. 9.

i,

4,

6,

4,

M 3, Mi,

Kn,

2,

1,

TOTTO* BK, C

5,

W W W
C

5,

3.

Kn,

W W WX
1,

K. SRV. X. 87. 15. p. IV.

n. ^riwm SRV. iv. 4. i.

275.

loc.
cit.

IV.

3,

2,

3.

3.

C5,M3.

Quoted by SRV. X.

4, 11 G,

Mi,

Cf.

1.

^. Cf.

V.

It SRV. loc. cit.

1$. RV. X. 162. 2; AV. 20. 96.
*. &fon C 4, C 5, M 3, Mi.
K. Cf. AV. 12. 2. 28.

12.

rtftri

?^

flfRft

3?rg

T^T

^Tcf:

^FnWTITRR.

fi^ii^ siTO^iifew^Hw

T3TT&

^TTH

M^Ta *%<$ m ^-H "i

1.

of

Fragment

AV.
Of.

3. 2.

SV.

2.

RV. X.

VS.

7.

103.

44; N.

12;

9.

Of.

SRV. VIII.

33;

1211.
:

*.

AV.

7.

4. 25.

RV.

^.

The word

1. 64. 9; 73. 2.

1.

RV.

Omitted by Bk, C 4,
1,
Mi, R 4, R 6,

5,

W W W

Quoted by SRV.
1.

pp.

RV. VII,

i.

326

39. 4.

ii.

2,

I.

67.

874.

<*..

3,

4,

2. Of.

SUV.
9. C.

I. 5.

pp.

i.

3;

46,

515, 605;iii. 24.

t.

Kn,

23; 42. 4; also

116. 7; 134. 3; VII.

but Yaska has

not quoted from the

68.
jf

464; VS.
in
occurs
arcrf^:

14.2; SV.

5.

1.3.3; 34.7.

30.

RV. V. 85. G.
RV. V. 1. 2;SV. 2.
RV. VIII. 27. 10.

3.

W. Durga

2; VI.

reads

1097.

^nr^rfaf: & 8 ives

un as a variant.

Quoted by SRV.
719.

1.

164. 49. p.

i,

^ sift

'
I

1.

EV.

*.

EV. X.

^.

*.
v>.

<*.

24;

8. 14.

p.

^.

45. 1;

SV. 1.133;

2,

7. 32.

Quoted by SEV.

1*.
I.

56. 3. p.

i.

EV. I. 56. 3.
SEV. I. 62. 1. p. i. 304.
EV.VIII. 89. 7; SV. 2. 781.
EV. X. 82.4 :VS. 17. 28.

283.

Mi,

4,

1,

2,

EV.

I.

169. 3.

EV. V.

05. Kn,

E 4, E 6, W 1, W 2, W 3.

^01, 02, 03,06,

297.

EV. VIII.

BK, C

Mo,

15.

688; VS.
<*.

2.

9;AV, 18. 3.48.

Quoted by SEV. VIII. 12. 11.
iii.

V.

VII. 34. 22; VS.

1,M2,

5, S.

44. 8; Of.

N. 1.15.

EV. V. 12. 4.
y. EV. IV. 34. 3.

IV.

2.

Omitted by BK,
JJ.

4,

6,

1,

5,

Kn,

M 3,Mi, E 4, E W W 2, W

3.

m.

RT

dftr

ry^f

ftrot

'Iff:

^ftr

ftroft

11

RV. X.
MS. IV.

116.8.

^.

ia. 9.

4,

5,

^.

23.

Quoted SRV. V.

^o.

RV. V.

11.

Quoted SRV.

3.

RV.
2.

III. 28. 2.

KV.IV.

19.

1; VS.

Cf.

K V.

Fragment of RV. VI.

N. 6. 17.

11

7. 3'J;Cf.

VS. 21. 60; 28. 23, 46.

1^

52. 6. p.

ii.

813

52. 6.

I. 7.

6;

I. 7. 6. p. i.

AV.

56.

20. 17. 12;

SV,

971.

5TT^T?T^T^: C 3. Quoted SRV.

123. 10; 124. 6. pp. i. 560, 564.

IV.

RV.

8;Cf.N.10.41.

I.

33.

I.

V
*flMu

wRr ft***

itsiMi

1.

*.

BV. VIII.

Quoted SRV.
32. 10. pp.

^.

32. 10

ii.

RV. VIII.

;SV. 1.217.

III.

186

18.

; iii.

<*.

21. 8.

*o.

RV.

11.

Quoted SRV.
9.

V.

Quoted SRV.

<l.

RV.

30. 3. pp.
1.

i.

I. 9.

65,

3; 29. 2; III.

150 ;

ii.

218.

19. 1;

^.

39; Cf. K.

III. 1. 12.

pp.

ii.

187

IX. 109.

Ill, 19. 2;

; iii.

822.

H. RV. IV. 7. 8.
n. Quoted SRV. VII.

is

added after

73 by

1<.

RV. VI.

5,2.

p. iii.

16.

44. 21.
:

RV. IL

7.

101. 10.

* Wftfrg
Durga.
.

VS.

6. 1C.

5; VIII.

388.

RV.VI.

4. 6.

Quoted SRV.

Mi,

VIL

8. 6. p. iii. 23.

^r

is

4,

BK, C

6,

4,

5,

Kn,

W W W
1,

added by RotL.

2,

M
3.

3,

faqr

y^rfn

OT

IT

TT

EV. X.
Cf.

69. 4.

SRV. IV.

5. 7. p. ii.

RV.
;gSt
i.

RV.IV.5.7.

KV.

VII.

RV.

I.

I. 7.

6.

7;AV.

Quoted SRV.

RV.I.

54. 3.

34. 3.

32. 5.

W W
1,

C
6,

I. 7. 7. p.

9. 6.

3.

16

20. 70. 13.

57.

RV. V.

B 4, R

omitted by

Durga.

367:

4,

5,

Kn,

W 4W W
1

2,

M
3.

3,

Mi,

BK, C

^W% f
Mi

S3fj

oi^(^ C

5,

3,

2.
4,

5,

Kn,

R4 R6 Wl,W2,
l

3.

f^f

fo

firt

Tcn

'ftfer

5ft

ft
:

<|jmftr

ilRMH^Nt:

1.

raft

Scrfal BK, 04, 05, Kn,

1,
6,
2,
Mi, R 4,

W W W

*.

RV.

^.

Quoted SRV.

V.

RV.

^.

Quoted SRV.

$. Of.

I.

SRV.

RV.

I.

AV.

12. p.

i.

178.

20. 35. 12.

I. 61. 6. p.

61. 12. p.

I. 31. 10.

Mi,

4,

RV. VII.
I. 33.

12;

BK, 04, 05, KD,

3,

3.

33. 12.

I. 61.

reads
.

i.

i.

299.

302. Sayana

RV.
VS.

I.

6,

60.

142.

W W W

3,

3.

2,

AV.

5.27. 10;

7.

10;

27. 20.

Fragment

of

RV.

Quoted SRV. I.
IV. 21. 5; pp.
ii.

1,

411,

6.
i.

I.

22. 4.

9; 37. 3; 54.
53,

200,

2;

273;

IIV.

^?

II

ii

G. 1.

<?,.

Omitted by BK, C 4, 05, Kn,

3, Mi, II 4, R 6, \V 1,
2,
The commentator
3, and Durga,
says Yaska did not cite any quota-

W W

tion to illustrate the

\.

RV.

90.

1;SV.

S.

RV. VIII.

13. 27.

I.

1.

meaning

of

Omitted by

M
?o.

1,

2,

1,

2,

3,

1,

2,

R 5,

S.

Omitted by BK,

.,,

Mi,

4,

C
C,

4,

5,

1,

6,

Kn,

2,

W3.
11.

RV.

I. 33. 3.

218.
.

Quoted SRV. VIII.

7.

41. p.

iii.

270.
<l.

RV. X.

^. *R5TT?T

30. 11.
3,

C 4, Mi & Roth;

RV. VI.

47. 16.
2.

S'ivadatta.
.

Of.

SRV. X.
5,

30. 11. p.

3,

IV. 90.

W W
1,

2.

Quoted SRV.
162. 7. pp,

i,

I.

100. 1C; 156.

444, 6G7, C85.

2;

wsft
j

1.

3.

RV.

I.

^TT^

162. 7; VS. 25. 30.

Omitted by BK, 04, 05, Kn,

M3,

Mi,

R4, R6,

1,

RV.
cf.

VIII.

4.

BD. VI.

19;

Rl, R
C 5,
I*iFt

Mi,
*.
.

6,

See.

N.

5. 1.

VIII. 24. 29;

4,

5,

Kn,

W W W
1,

2,

3,

omitted by
cf.

N.

I. 61. 9. p.

Mi,
Cf.

SRV. VIII.

6,

RV.

p.

i.

I.

300.

i.

Kn

296.
>

W W W

4,

3.

7. 23.

RV. III. 36. 4.

RV. RV. X. 22. 2.
Quoted SRV. I. 61. 1.
BK C 4 C 5
erffeirgt

44.

^m^itSH* BK,

**

cf.

Quoted SRV.

2,

W3.

is

r:

164. 51

2,

1,

99. 4. p.

lii.

M3

>

3.

586.

3.

RV. VIII.

99. 4;

AV.

20. 58.

1.

RV.

I.

190.

Of.

BD. IV.

63.

2;

[*<! IcT

if? $
|

11

f5TR

qr
I

ii

SRV.

190.

1.

Cf.

3.

Omitted by M

^.

Quoted by SRV. V.

I.

3,

1. p.

M 3, Mi, R R 6, W W W3.

787.

i.

4,

25. 2. p.

ii.

KV.
1,

39. 10. p.
*.

i;

2,
i.

RV. VIII.

fo&t C

e.

4,

3,

474.

211.

RV.

1.

6,

RV.

20; SV.
4,

307

1.
5,

kn,

W W W
2,

1,

Omitted by BK,

4,

5,

I. 15.

1>;

M3

3.

Kn,

61. 11.

Quoted SRV. VIlL

and Sayana on

'Hi^ltr BK, C
Mi,

4,

2,

omitted by Durga.

srr srr f

RV. VIII.

I. 39. 10.

is

VIII. 92. 22.

541.
.

1,

2.

I.

61. 17.

p.

iii.

117. 21.

Omitted by BK, 04, 05, Kn,

M3,Mi, R4,R6, Wl, W2, W3.
Quoted SRV. VIII. 22. 6. p. iii.
344,

[8RT:

srai

RV. I. 105. 17.

RV. X. 5. C;AV. 5.
Wl^i: C 1, C

1.
.

The passage
is omitted
by Durga.

Mi,
H.
S.

RAr

<:.

^.

6,

4,

^N

Kn,

5,

W W W
1,

3,

and

2,

1,

2,

03, C
5,

4,

C,

C' 5,

Kn,

W W W
1,

2,

sfte^for c 5,
RV. 'VIII. 07. 5.
3TSSTTOT BK, C 4, C 5, Kn,
Mi, R4, RC,
1,
AV2,

J,

2,

3,

S'iva.

C 4, C 5, M 3,
Quoted by SUV. X. 5. G.
ii:

3,

11.

M
W3;
3,

6,

S; Roth

31%T^C BK C 4, C 5, Kn, M
Mi, R 4, R 6, W 1, W 2, W 3.

3,

2,

1,

1. G.

2,

VIII. 66. 10.

Omitted by BK, C 4,

Mi,
.

4,

The word $nT3n

in the

is

p.

3,

1.

IV

missing

passage cited by Sayana,

consequently the number of bo-

undaries

is

only six.

sfalftf

ifa

*f^T

t^

fifan-

crier

%frf

r:

f^ron

*<flft

1.

UV. X.

10 13

AV.

18.

1.

4,

f9RH^: C

2,

1,

6,
1,

W W W
1,

2,

2,

2,

3,

is

15.

c!>BK,C4,C5 KD,
Mi,

4,

5,

3,

Mi,

i.

The passage fe

<s.

*.

Mi,

Cf.

BD.

6,

BK,

4,

1,

4,

R6

AV.

RV. X.

20. 76. 1.

^rfmBK, C

4,
1,

Kn,

5,

1,

3,

W2, W3;

2.

8. p. ii.

26. 4.

BK, C
3,

W3.

114.

R 4, R 6, W

864.
1<.

ii.

35. 5.

29. 1;

RV. IX. 3. 5 SV. 2. 609.

VI. 63. 8.
RV.
H.
W. Quoted by SRV. VI. 63.

omitted by Durga.

RV. IX.
RV. X.

STWS

srerem c

is

H.

06, Ml,

S'iva.

$.

added after

by Durga.

3,

3.

S; Roth and

5,

11

5,

Kn,

W W
2,

M
3.

3,

p.

Mi,
.

Mi,

4,

6,

4,

5,

1,

Quoted by SRV. X.

Kn,

2,

84. 5.

IV. 252.

RV. X,84,5i AV. 4.31,5*

>

?? 9raffSrcrf5frsn

fitft

ipr.

1^5

rft^ fq%

*
I

^o

II

II

RV. X.
3>nyr

155.

t.

1.

Roth.

Omitted by BK, C 4, C 5, Kn,

3, Mi, R 4, R C, AV 1, AV 2,

W3.
Omitted by BK, 04, 05, Kn,
3, Mi, R 4, R 6,
1, AV 2,

W3.
is

1,

omitted by

1,

2,

M R R R
2,

f:

KV.

VII.

18. 21.

RV, VII. 104.

1. UV. I. 166. G.
<^.

1,

2,

and Durga.

3,

5, S.

C
C

21

AV.

8. 4. 21.

^. Omitted by BK, 04, C

3,

Mi,

AV

3,

and Durga.

4,

6,

5,

1,

Kn,

2,

RV. IV. 30. 24.

^. Quoted by SRV. IV. 3024; VI.
.

71.

6.

883

6,

4; VII.
;

iii.

18.

1.

pp.

**. Of.

BD. IV. 139

B.

W.

KB. VI.

S'B. I.

Cf.

ii.

434,

36.

13,

7.

6.

for

^1^

ur**i.siH*<*4n

IRT

jfe

^TT

X
*

1.

^.

RV.

Quoted by SRV.

174.

I.

'J.

p.

i.

RV. X.

86. 9

BD.

53.

i.

AV.

20. 126. U

Cf.

Maodonell translates

snfcr as 'without a husband'.

V.

Quoted by SRV. VIII.

iii.

Cf.

SRV.

4,

SRV.

I.

14,

51.

i.

vs.

RV.

I.

6,

4,

5,
1,

Kn,

2,

SRV. L 51. 14.

RV. in. 53. 14.

*.

lo. Cf.

SRV.

p. i.

Ill, 53. 14.

p.

ii.

4,

6,

4,

6,

Kn,

5,

1,

2,

3,

Kn,

5,

Sng*$ Roth,

H:

BK, C

4,

6,

3.

2,

1,

6,

4,

SRV.
302,

4,

W W W
Mi,
C
C
BK,
^
Kn, M
^
R W W W 3;
Mi, R
5,

3,

2,

1,

S'ivadatta.

4,

5,

1,

Kn,

W W

III. 53. 14. p.

3,

2,

ii.

3.

Mi,
Cf.

302.

The passage virtn?n^...^T?TJT% is

omitfced by Durga.
Quoted by

SRV.
17

1.

K, C

260.

Mi.

3,

4,

W3.
*. Cf.

260.

51. 14.

Omitted by BK,
3, Mi, R 4, R

303

ii.

3.

^.

3.

2,

1,

III. 53. 14. p.

92. 30. p.

p.

W W W
M

557.

Cf.

6,

Omitted by C 5,
Wf tflTSKftfa BK,
3, Mi, R 4, R
:

Mi,
]

748.
*.

C 4,C 5, Kn, M 3,

Omitted by BK,

174. 2.

I.

loo. oit.

Br^f 4r

[
II

II

SIT

n
\

!.

Quoted by SRV. VIII.

Omitted by BK, 04, 05, Kn,

3, Mi, R 4, R 6,
1,
2,

{.

V.

3;

& Durga. C

RV. VIII.
refarsra

Mi,

W
reads
3^ m.

6,

4,

6,

Roth and
Omitted by BK,
3, Mi, R 4, K

1,

Kn,

2,

3,
3,

also by
iii. 525.

3;

S'ivadatta.

04, 05, Kn,

6,

1,

11.

RV.

13.

RV. X.

6. 4.

4,

and Durga.

6,

1,

SRV.

VIII. 77.

Omitted

VIII. 77. 11. p.

6.

52. 3.

2,

1^.

Mi,

p.

2,

Omitted by BK,
3, Mi, R 4, R

Omitted by BK, 04, 05, Kn,

ii.

Omitted by BK, 04, 05, Kn,

3,
1,
3, Mi, R 4, R 6,
and Durga, who remarks

3,

W3.
N.

77.

525.

77. 11.

BK,

4,

*" ^

Of.

Quoted by SRV. VIII.

iii.

<*..

430.

iii.
!.

45. 4. p.

4,
6,

5,
1,

Kn,

2,

3.

is

IS.

by 03.

omitted

II

II

!TTC?TT Jf

n
1.

RV. X.

3.

RV.

\.

Quoted by SRV.
516,

I.

51.

1.

Cf.

116. 8. Cf.

BD. VII.

BD.
I.

ii.

80.

V.

figure

represents

110.

11G, 6,

Small

p.

i,

section

the

of

within

the

brackets

corresponding

tho sixth chapter of

sr

aridef

The

passage:
is

6. 9. p,
.

i.

BV. X.

quoted by

SBV.

38. 4;

20

53.

89. 10.

6.

C
V.
<H.

fr& C
Cf.

1,

1,

BD.

9 iH,p.

i.

2,

2,

6,

6,

M M
M M
1,

1,

*..

3.

-*- *-

47.

50.
11.

i,

34

1.

1-

20.

AV.

70. 7;

20.

SV.

BV. VII. 18. 15.

BV. VIII. 98. 1; AV.
SV.

1.

1.

388;

2.

198; 2.

20, 62. 5;

375.

!*.

BV. IX. 68. 6; SV. 2. 720.

BV. I. 32. 1; Cf. AV. 2. 5.

IV.

The quotation

1%

Cf.

1^.

C. BD.

I.

4;

146.

3.

JBrhatsarvdnukrama

1.

BV.

BD.

i.

H.

is

untraoed.

5.

ft

iH

Ri+iRF(

Sfcr

I)

53

5T

II

^
?.

EV. X.
1.

*.

V.

2.

20. 93. 5;

SV.

1.

*.

RV.
RV.

(9.

The second

21.2;

*.

2.

4,

C
3,

cf.

BD. IV.

115.

section ends here in

5,

Kn,

R 7, R

M
8.

3,

Mi,

?o.

RV. X. 4849.
RV. X. 119.
RV. X. 125.

1*.

BD. i.
RV. I. 32.

IV

Cf.

11. Cf.

37. 1.

W W
2,

44;

1.

18. 70.

1; AV. 20. 85. 1;

710.

III. 53. 11;

BK, C

8.

1.

VIII.

I.

AV.

4;

1218; VS.

M
ft^o
RV.

152.

SV. 1.242;
<1.

AV.

S.

RV. X.
SV.

*.

153. 2;

120.

^ff:

35.
1;

Paraskara

cf.

AV.

gr.

As'va. gr. su. III.

su.

2. 5. 5.

II

6.

19;

6. 7.

1. RV. VII. 104. 15; AV. 8. 4. 15.

m. RV. VII. 104. 15; AV. 8. 4. 15.
U. Cf. BD. i. 36.
1. RV. X. 129. 2; of. BD. i. 58: ^

1,

RV, X,

129. 3.

V.

3.

II

srr

II

rr

BD.

3rftr

35.

i.

RV. X.

^^

1,

BD.

95. 14. Cf.

^f|f ^ j^rj
of desire.

i.

53:

Quoted as an

RV.

quoted
tion.

i.

56

AV.

ft

ifc^f^r

BD.

i.

i.

^s

vrrT*ni5T

107, 10,

RV. X.

34.
i.

WK:

ajsjrfqr

^ft%'

3.

BD.

i.

2,

wrfaC2;cf. BD. VII.

BD. VII.

The 4th

4,

8,

V.

3.

section

5,

8, 8,

3;

7,

16,

W W
1,

ends here in

Kn,
2,

M 3,

Mi,

7,

See Ngh,

3.

omitted
3.

BD. IV.

143.

Lahore edition of Rajaraina.

BD,

i.

71,

by

2936

of.

Cf.

BK,

122.
is

Cf.

1.

17.

Durga. See Ngh. V.

N. 9, 3543.
ii.

6,

20.

^ e ^ ^y SRV,

35.

RV. X.

BP.

10, 15;

713.

RV. X. 117. 6; TB.

Manu. III. 118.

Cf,

9.

an example of agita-

as

164. 37. p.

Cf.

37;

The passage:

^n
I.

164.

I,

BD.

Cf.

Cf.

example

cf.

*TTT W^TTT

Cf.

xrt*ft%rcfif

3T W*TFl*tt?\r^

3Tftr

srftr

Ftgr

^:

5:5

*T2TT

ftc

3TT

If"

BD.

Cf.

74

i.

H3

Cf.

^T^TT^[>T^[

1^.
II

BD.

t^T
C

4,

8,

^. Cf.

c, J\L i.

i.

73

II

II

AB.

ii.

3,

7,

5,

1,

is

added

in

after

N.

ed. of

Cf.

KB.

1. 1

^T C^ 5Tm:
M
W W W
C

=3

Roth.

6,

17. 17

AB. V. 32.
BD. i. 69.

TT^:

BK,

Mi,

7,

3.

2,

V. 32.

VIII. 8;S'B. XI.2.

9. Cf.

7071.

Bib. Ind.

1,

*.

i.

^fvir ft H:

V. Cf.

BD.

<*.

^.

TV"'

RV. VI.

RV.

III. 30. 5.

t.

RV.

II. 18. 4.

RV.

Ill, 53. 6.

KB.

47. 8;

3. 1.

S'B XI.

2. 3.

of.

AV.

19. 15. 4.

? for

srftr

srftr

u vs H

n
1.

*.

BV.X. 116. 7.
EV. t 10. 9.
I-

The

M4,
V.

4.
*;
.

lasfc

1,

section ends
2,

6,

1,

S.

6,

M M
1,

Omitted by BK,

Mi,

3,

4,

E7,

5,

8,

4,

1,

3,

5;

2.24;

11D.

XXII.

1;

II. 3. 10,

WTST

of.

BD.

i.

i.

C
BD.

1,

119,

Mi.

Cf.BD.

7,

3.

120,

29;

16;BD.i.

2,

Hdhwc Both;

94. 2.

1. 17,

2,

2,

75. 9.

XII. 4; XIV.
12,

lo.

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94. 2.

Cf.AB,ii. 32.1; iii. 13. IjIV.

29. 1 ; VIII. 12. 4; KB, VIII. 9;

GB,I.

f^ir

Kn,

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RV. X.
KV. X.

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117119,
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Omitted by BK, 04,

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130131.

ii.

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III. 13. 1

12. 4;

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2.

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24; II.

3.

9;
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10;

18.

KB. VIII.
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XIV. 1, 3, 5;
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9;

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18

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5, 13, 14.

II. 32.

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passage in BI>. reads srrgjfr

2,
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^gfN! C

1,

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M. Cf.

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KB. XXIII. 3; BD. i. 130131
SUV. p. i. 2.

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places

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Quoted by SRV.

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p.

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i,

2.

III. 2.

?Tfa: to

Cf.

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";

Roth

variant

the shorter recension,

i.

17; VXII. 129.

II. 2. 11.

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.

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1.

p.

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I

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8; MS.'l.

2.

added

after

14.

4.

is

in all these

siffr:

passages.

RV.

I,

164. 46;

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Cf.

SRV.

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i.

I. 57. 2. p.

285;

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311.

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3,

46. p.

omitted by Durga.

11. Cf.

9. 10. 2tt.

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1,

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5,

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r:

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i.

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.

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ii.

etc.

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ii.

31.

W W
2,

3,
3.

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section

99.

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C
8,

5,

7,
1,

4,

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ofto C

within

188.

W VW
Roth.

4,

p.

i.

223;

I.

1.

brackets

1,

2,

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11.

1.

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1. p. i.

1,

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I.

127.

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68:

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3,

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is

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6,

and

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;

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188.

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.

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on

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pp.

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293;

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13. 2. p.

ii.

II.

XIX.

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KB. IV.

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3;

2:

171.
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67. S'B.

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it

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7.

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mi 01, C

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is

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1,

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after

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7. p. ii.

1.

pi

366.

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1,

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vol.

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i.

8.
3.

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8,

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lo. S'B.

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2. 5. 1.5;

VI.

6. 1. 5,

11. Of. Taitt. Br.III. 7. 3. 2.

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p.

Sohroeder's edition vol.

i.

157.

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4.

10.
.

19

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IV. 278.

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Quoted SRV. III.

1,

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88. 6.

6. 9, p. ii.

145.

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88. 6, p.

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is

untraced.

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SRV.

'arft'rcj

loo. cit.

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RV. X.

IV.

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88. 11.

88. 10.

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1, C 2, C 6, M 1, M 4,
SRV. X. 88. 10. p. IV. 280.

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3.

279.
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2,

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2,

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291.

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7,

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1,

i.

Omitted by BK,

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p.

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285, 394 ;ii. 697.

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quoted by

SRV.

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88. 19.

SRV.

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passage:
is

3.

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IV. 282.

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7,

The whole

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is

the quotation of reoitfttion

AS'.

1.

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VRS

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11.
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of

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both

the

recensions

repeat ??%% but not Both.

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Small figure on this page represeaU the corresponding section o

eventh chapter of the tfirukta.

2,

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60. 8.

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37. 4. p. ii.

113.
.

Cf.

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2. 1. p. iii, 8.

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Quoted by SRV.
i.

117.

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iii.

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49. 2. p.

i.

247.

11.
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<.

Omitted by BK,

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5,

7,

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2,

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10.

p.

142. 11. p.

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3.

Quoted by SRV.
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iii.

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;

i.

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?%^rfq%%Jr9I%SRV.
p,

W W

Omitted by BK,

I.

95. 5.

11.
.

110. 10;

4,

5. 12.

Mi,

10;

5,

7,

3,

1,

3.

7,

M 3.

BD. iii. 28.

BD. IV. 100. the

Of.

^^

AV.

29. 35.

cin^r

2,

RV. X.

I.

429.

fa*...*?rfrr is omitted by Durga.

W W

8.

VS.

6,

Kn,

N.

loo. cit.

15, 25.

95. 5.

95. 5. p.

SRV.

RV.

III. 8.

According

to

stanza 3r$rfcf
1.
is addressed

to qtj, the sacrificial post.

^ftstff

% 51^

c[rg4cfiR

]
J

^1%:

T^r

5T

^T%!

^rr

^tTTr

Ro

1.

EV.

*.

^TWf^ C

W W W
2,

1,

X.

III. 8, 1.
4,

Quoted by

5,

7,

Mi,

3,

added on the margin by

inC7.

3.

SRV.

III. 8.1.

p.

ii,

According to
is

KS. XVIII. 21; MS.

13.

4.

mana.

7:

Durga ^T WHITf

a quotation from some Brah-

He

remarks:

208. 10
%
<*.

.(^r

quotation

M 3.
of,

EV. x.

MS.

70. 10.

Omitted by BK,
~v R.7 H

C
6,

4,

4. 13.

7:

Cf.

(...Or^rr)

05, Kn,

1,

2,

BD.

KV. X.
VS.

Cf.

KS. XVIII. 21
209. i ;

it is

^r

a different probably later soribe

155.
V.

II

KS, VI.

adding the
I

rf 35TT

^T-

*r^ ^rr^r^TT'w
1.

MS.

I, 8, 1.

Hi 29.
110. 11;

29, 36,

AV.

5. 12.

11;

ftrfJr*ffar

3rg*rnnfe[

^rf:

II

I sRn

1.

Omibted by BK, C 4, C 5, Kn,

3, Mi, K 7, R 8,
1,
2,
3; is added on the margin in

07.

SRV. 1. 188.
RV. X. 51. 8.
RV. X. 51. 9.

3. Cf.

V
.

<l.

*.

The quotation

is

CT&*n...?raR'Jn*

1. p. i.

5,
3.

4,

782,

KB.

lo. Cf.

i.

is

KB.

by

3,

3.

2.

i.

3. 2.

4.

Mi,

7,

7,

8,

1,

4,

5,

7,

4,

5,

3f3<TRrr:

W W
Mi, W
2,

1,

3.

3?*?

AB.

I;X.
i.

Mi,

3.

2,

Cf.

S'B.

3,

W W
3TTRT

3,

12:^4t%snn5rT:
III.

Kn,

omitted

7,

S'B.

Ill, 4.

4.

Omitted by BK,
untraoed.

following passages remarking

11. Cf.

Durga does not comment on the

Cf.

2,

1,

MS,

Durga.
<*.

W W W

*>.

11. 3; 17. 14;

i.

KB. VII.

3; S'B. XI. 2.7. 27. Cf.

XXVI.

srruK

eder's ed, vol

ii,

Jrqisn:

p, 133,

KS.

Schro-

^! ^

SRTT^T e?rrJTT ^T 3?plT*ft:

gT'*

?r?r^T ^

erf

II

3.^

li

11

II

4,

Mi,
*. Of.
9.

W W W
1,

TS. VI.

smm %

2,

1. 5.

cf.

V. Cf.

BD.
AB.

07,

GB.

3,

KS. XXIII.
<<.

5T*rnrr:

Sohroeder's ed. vol.

^. Cf.

5,

iii.

29.

iii.

8. 1

II. 3. 4

3.

srarr^rnn:
ii. p.

85.

Cf.

BD.

ii.

154157.

^.

Small

figure

section of

within

the

represents

brackets

corresponding

the eighth chapter of

the tfirukto.

ir

yrq-

^%

5%^

$11 Ji^y rft Id

^fte^T ]*

y (^d

STT^^T%

TTft

STT

?TT

5ft

H
srr

^rr

I.

SeeN.

2.

S.

RV.

162. 2.

*.

I.

Omitted by BK,
3, Mi, R

Kn,

W W
2,

V.

of. 1. 12.

27;

The

C
7,

4,

5,

8,

7,
1,

The second section is omitted by

Durga and given in a foot-note
by Roth. But it is found in the
MSS. of both recensions and is
also

enumerated in the summary

end of the chapter in the

at the

3.

passage: gfr *nfa

^lrnT-

seems to have

MSS.

RV.

of longer recensions.

I.

162. 1;

been written by a different scribe

in

C2

f.

10 r

The

letters

are

is

VS.

25. 24.

1.

omitted by

M 3; partially

crooked, and stand

in marked contrast to the rest

obliterated with yellow pigment

in
1 ; added on the
margin in

of the page.

W2,C7.

larger,

lines

JTT

II

\\

1.

RV.

^.

94.

is

3.

omitted by

Durgci.

Quoted by SRV.
ii.

II

BD. IV.

II. 42. 1; of.

:

"2^ f Rt

II

II.

42.

1.

p.

SRV. VII.

I*. Cf.

103.

1.

iii.

p.

125.

211.

<i.

Cf.

BD. IV.

IV.
93.

RV. VII. 103. 1; AV.

cf BD. VI. 27.

4. 15.

13

Roth.
>.

RVKH.

2. 43. 1.
r;

4,

5,

Kn,

7,

3,

2.

p.

3.

C
U Quoted by
iii.

SRV. VII.

4.

3, 3 is partially
7, Mi,
obliterated with red ink and an

13.
31

SRV.

II. 20. 8. p.

ii.

57;

IV. 78.
I.

Cf.

Unadi sutra IV.

42.

cf.

BD.

added on the margin in

STWTTrf'T

3.

Cf.

K.umarila

Bhatta, Tantra Vartika, Benares

ed. p. 200 or 1.3. 18: ...j

$ IT

*T>? ft

IT
II

ITT

[
.

4 q^i

i.

Quoted by SRV. VII.

iii.

*.

aC

\.

W W3 W
2,

4,

5,

7,

1,

S & Roth
;

1,
;

W W

BD. VII.

cf.

3; Sayana also

36.

and

in

on the margin

i. e.
gives both
well as sre^iTT: I.

W2

$t
;

added

11.

Quoted by SRV.

W W W

5,

as

Cf.

Sayana reads

7,

SRV. X.

The

*.

fom%: C

21

4,

5,

07,

M 3,

III. 24. 3. p.

ii.

34. 1. p.

IV. 101.

omitted by Durga.

Mi,

agrees with the

reading of the longer recension.
3;

reads

34. 1. p.

passage:
is

3,

1,

198.

IS I

3 4,

7,

IV. 101.

Durga

sr^jfan:

SRV. X.

See

C 2, C 6, M 1, M 4,
^ is partially oblite-

3.

2,

rated with red ink

2,

agrees with the

Omitted by BK, C 4, C 5,
Kn,
3, Mi, R 7, R 8,

4.

*T

AV. 4. 15. 14.

RV. X. 34. 1
JRfcfT:

reading of the longer recension.

/""I

1. p.

211.

i.

103.

II

Mi,

ia

IV.

omitted by S'ivadatta

although given by Durga.

!,.

RV. X.

94. 1.

STT

sra-rer^

^t

5f

II

f^TT

'T^T

^fr

^^n

^r

\\

\\

it

1,

4,

2,

5,

7,

3,

Mi,

f:

&

Durga,

3;

STT^TRTT

S'ivadatta.
3. 55fop:

......

is

omitted by Durga.

?*nTT"Tt

omitted

*s

SfT

by

Durga.

^T^[:

is

omitted

Cf.

by

PMbh.

327. line 15.

vol. I. p.

Durga.

V K V.
.

I.

TO*!* C

4,

cf.

BD.

05, C

W W W
1,

V.

126. 1

2,

7,

omitted

is

III. 155.

is

3,

Mi,

3.

BK, C

4,

8,

7,

The passage

5,

7,

omitted

Kn,

W W W
1,

2,

M 3,

by
by
Mi,

3.

3.

omitted by Durga. Etymological explanation of a word

which occurs neither in the text
of the RV. nor in that of Yaska is
f: is

irrelavont

and

suspicious.

RV. VI.
VS.

47.

26;

AV.

G,

125. 1

29. 52.

S*hl> Cl, 02, 06,

Roth &

S'ivadatta.

MU.S- &

cf 3TCT

51 RT ftar 55^r
*pff:

II

ly

II

Irlr
:

V\

II

W W W

AV.

*.

*.

Quoted SRV. VI.

V.

RV. VI.

1.

3,
*TT$wfrFi: C 4, C 5, C 7,
3 and Sayana;
2,
Mi,
1,
see SRV. VI. 47. 29. p. ii. 815.

EV. VI.

47. 20;

75. 5;

75. 5. p,

VS.

ii.

3.

RV. VI. 75. 14; VS.

Cf. PMbh. vol. II.

888.

29. 51.
p. 340.

1.

16.

29. 42.

5^01,02,06, M1,M4,
;

"

6. 126. 1.

U;

is crossed
Roth & S'ivadatta
and 5- added on the margin in

^o.

**wa jfo ?n ^ftznrm: C

C7,M3,W1, W2;

Quoted SRV. VI.

of. also VII. 6.

891;

C7.
*.

4<

5,

11.

N.

75, Ii, p. il
1,

3. 9.

H. RV, VI.

75. 6;

VS.

29, 43.

3T*fT3i*TT

37

VT^fcT

II

ntft:
II

5,

^r^Rr:
3,
Mi,

7,

and Sayana,

cf.

4;

2,

SRV. VI.

W W

3;

75, 6.

agree with
recension.

loc.

cit.

1,

Quoted SRV.

^.

RV. VI. 75. 2; VS. 29. 39.

Quoted SRV. VI. 75. 2, p. ii.
RV. VI. 75. 3; VS. 29. 40.

4.

2,

75. 3. p.

ii.

3,

5,

8,

..

07,

1,

7,

4,

1,

5,

8,

7,
1,

quoted by SRV. VI.

888.

Roth.

is

3;

M 3, Mi,

underlined in

5;

>.

888,

Omitted by 04, 07,

loc. cit.

Omitted by BK, C 4,
Kn,
3, Mi, R 7.

W W

3;

the text of the longer

V.

Mi,

2,

So. {gftfft:

and Sayana

*.

M 3,

Kn,

p. ii. 889.

Omitted by BK,

^.
1;

2.
on the margin in
RV. VI. 75, 11; VS. 29.

N,
Cf.

48,

2. 5.

SRV. VI. 75.11.

1M. ?^?T?n

just above

M3.

3,
e

p.

ii.

890

^ is added
on the margin in

but a

3TT

f RT

srr

it

^r

if^r

^.

RV. VI.75.

*.

WfT% C4, 05, 07, Mi,

W W
2,

V
V.
1.

3;

^qf^T M 3;
Of. SEV. I. 28.

^.

3.

2. p.

i.

E 8,

7,

1,

2,

13.

p. it

4,

6. Of.

5,

S'B.

W W W
2,

1,

Mi; grfe

VII.

^>*^

5.

1.

3;

Eot.

22:

148.

seotioa comes to

S'ivadatta's

jo.

EV.

11.

EV. X.

an end here

edition.

28. 5; of.

I.

It

is

102.

BD.

Kn,
\V3.

3,

Mi,

Hi. 101.

5.

Omitted by BK,

891.
3,

The

i.

the MS3. of both recensions,

05, 07.

4,

28. 5. p.

however against the evidence of

147.

Quoted SEV. VI. 75.

I.

Wl,

in

Omitted by BK,
3,
Mi, E
Kn,

****

Of. SJiV.

[srf^r :]

13.

W W3
*.

7,

4,

8,

5,

7,

1,

2,

W W

is omitted
by Durga,
underlined by Eoth; Sayana reada

U. *rtfo?f^rt

I, 56, 1;

143,

w:
*raf

55^?*

vrf^Hi^i

^rr

[%r]

?r^ Pr

3*:

'TT

cf^f^fl

*T^T

II

*#

II

^r

li

VA

II

n
SRV.

52.

I,

9.

i.

p.

265,
.

Quoted SRV.

V. Cf.
p.

<.

BD.

IV.

viii.

12;

SRV. X.

102. 1.

338.

RV. X.

L
>.

102. U; cf,

!J*WT33f ^f^f
V2,
3;
.

ioc. cit.

4,

Omitted by BK,

BD. VIII.

'

5*

7,

11.

5,

7,

Mi,

R 7, R 8,

Cf. S'B. I. 9. 2. 20.

B V.

I.

187, 1

2,

3*

3,

KB,

I.

VS.

Omitted by BK,
En, M3, Mi, R

N.

1,

2,

3.

W W
.

C 4,

3,

2.

24.

RV.X.75.5,

AB.

I. 13.

34. 7.

5,

:,

8,

7,
1,

3TT?J

^Tcr7TTm ?ft'

'

^TW?f^=2^r;imni

PTT^T^rT^T

?T^Trf5TT^%

?T?T:

TSTnTTT^T

3T^r

"TT^TT

gi

ii

3 5
1. Cf.

3.

SRY. X.

Omitted by

W
W

Roth.

75. 5. p. TV. 232.

4,

3,

Mi,

T^cT:

1,

ofrn^^

the reading of C 5, C 7,
2 is that of the longer recen-

Durga:

?T^TT^ SfVRirr

Ml,

3.

3;

Cf.

*. ffifS*

SRV.

I.

Cf. S'B. VI.

sion.

135. 4. p.
1.

i.

5CO.

1.9.

M 3.
4,

M
3,

W 1,"W
.

Cf,
I

8,

W
4

also

W W

Mi,

11.

3.

M3

Mi

R V.

X.

9. 1

1187; VS.
'

1^.

II. 58.

AV.

11.

C
S;

6,
<fc

5. 1

I.

50; 36.

Omitted by BK,C 4, C
3, Mi, R 7, R 8,
\V3.

3.

C 2, C 3,
HF.^5TWT C l t
Ml, M4. R2, R3, R 5,

Unadi sutra

3.

1,

H. RV. X.

97. 1;

SV.

2.

14.
5,

C 7, Kn,

W W

VS. 12.75.

1,

2,

*rTH

3TRT

[ IfrT ]

an

g:

^J

VT^cfH^T ^TT

aw

II

wire!

07, M
of.

3,

97.

Omitted by BK,
3, Mi,
Kn,

2,

1.

in

3,

7,

E 8,

is

is

to obliterate 5|?inf?T in

SRV. X,

97. 1. p.

IV, 319:

2. 18.

AV. 19.47. 1; VS.

EV. X. 146, 1.

par-

the margin
added on the

N.

corrected

gpmfa

is

made

Cf. also S'B, VII. 2. 4. 26.

1,

with black ink

& ^TRlOf added on

^RTfa

is

margin although no attempt

Cf.

05, 07,

4,

Mi ;

7;

tially obliterated

W 2;

p.

IV. 319:

3.

i,

in

5,

Wl, W2, W3;

Mi,

SEV. X.

W W

4,

Cf.

SRV. X.

M 3.

147.

'

Jo.

EV. X.

151,

1.

34. 32.

1. p.

IV. 462.

mil

g:

5V:

sjil

II

^^

II

II

^TT

N.

1.

RV.

13, 14.
I. 22.

15

cf.

AV.

18. 2. 19:

a.

N.

t.

Durga reads

<^.

6. 12.

RV. X.

103. 12

17. 44;

Cf.

VS.

35. 21:

viii.

10.

SRV.

I. 41. 4. p.

*3cRR> C

4,

W W W
1,

2,

Omitted by

Cf.

1,

M R
4,

SRV.

5,

3,

Mi,

3.

1,

2,

07,

11.

13.

C
3,

2,

C.3,

R 5,

I. 22. 15. p.

i.

3,

RV.

2.

1211; VS.

2. 5;

cf.

BD.

5,

Kn,

13B.

Mi,

7,

R 8,

W W
1,

2,

6,

I. 22. 12.

Omitted by BK,

Kn,

W W

S.

118.

3.

W3.

215.

i.

;SV.

AV.

Omitted by BK, 04, C

M
Cf.

of.

3,

2,

1^.

N.

9. 20.

3.

Mi,

C '4, 05, 07,

7,

8,

\V

1,

v]
n

n ^\s

ii

II

\t

RV.

I.

28. 7.

C
is

<^.

10.

RV.

11.

Omitted by BK,

5,

7,

3,

Quoted by SRV.

I. 28.

7.

p.

1.

Omitted by BK, 04,

3,

W W
2,

N.

1.

RV.

13^14;

7,

8,

4,

05, 07,

8,

1,

05, 07, M3, Mi,

corrected to

n?rfr is

M3,

C4, 05, 07,

1,

ft fT6t ia

3;

M
Of.

HftstfT

is

1,

2,

M 4, S; W 2; Roth.

SRT.

Mi,

corrected to

1.

01, C

II. 41. 20.

M 3;

C
7,

Wl.

2,

3. 22.

4,

3;

7,

W W

3.

ufTTsjfli^

W3.

Mi,

5,

2,

3.

wrmfr c

II. 41. 21.

1.

Mi,

3,

2,

BV.

W W

i.

148.

III. 33.

Kn,

Kn,

24; 9. 26.

Mi;

4,

V.

$.

2.

corrected to spsrifa in

W3.
^.

N.

III. 33.

1. p. ii.

3,

06,

242.

?vs^.

3T&3TT 3T
II

STcWt ^f

3^

II

iw

^rf|f^

ft

kfa

['

rr

i
1.

and

*.

RV. VI.
Mi,

W
1

75. 4;

2,

VS.

29. 41.

3;

the figures of *

19. 13;

MS.

4. 13. 8:

Omitted by BK, C

4,

Kn, M3, Mi,R7, R8,

are plaoed respectively on

SRV. VI. 75. 4. p. ii. 888.

Cf. SRV. IV. .57. 5, p. ii. 490;
BD. V. 8.
RV. IV. 57. 5.

KS.

210.

5,

1.

07,

W 1,TV

2,

W3.

3.

Cf.

3,

cf.
.

?B^^?T;

^. KS.
7.

19. 13;

3.

MS.

4. .13. 8:

210. 4,

II

ffrr

Kn,

W2,

^^f^

Mi,

3,

7,

8,

1,

*Rrfar

II

^S^:

is

given only once in

Roth.

3.
4,

7,

3,

Mi;

r^r

W2.

^T^rftm C

Small

figure within brackets re-

presents the corresponding section

4,

W W 2,W3.
1,

11

II

Omitted by BK, 04, 05, 07,

y^

5,

7,

3,

Mi,

of

the

Nirukta*

ninth

chapter

of

the

*TT^TRT
:

srammnfr

ft*

ii

R V.I.

11 V.

Omitted by BK,
3, Mi, R
KD,

4,

8,

5,
1,

07,

2,

$.

SU Of.
V.

SRV.

M
STHT

i. Cf.

W3.

VI. 37.

3.

3.

SRV.

I.

11.7; 49. 2; 91.17;

pp.i. 78, 247,

I. 2. 1. p.

i,

6. p. ii.

30.

snw* 04, 05, 07, M

W], W2, W3.

3,

BD.

<S.

Cf.

*.

RV. V.

167.
ii.

33.

Mi,
80. 3.

407; also III. 11.

3TT

II

II

1.

Quoted by SRV. V.

85. 3. p.

,^. SRV. VIII.

ii.

680.

p, iii.

4,

W W W

Mi,

2,

1,

7,

5,

q,.

3,

2,

1,

Quoted by SRV. VIII. 41. 2. p.

416. The passage ^ ft fgr*jf?cT

iii.

3.

omitted

3.

Omitted but added on the margin

in

W W W
2,

5,

7,

W W W
1,

3,

Mi,

3.

2,

11. Of.

KS.

1*. TS.

i.

B D.

XXV.

I.

158.

1. p.

i.

3,

5,

7,

1.

5. 1. 1; of.

ii.

S'B. IX.

1, 1. 6;

34.

RV. VII.

04, C

Mi,

Quoted by SRV.
671.

3.

04, C

1,

by

Durga.
1o.

?.

41. 2.

416.

<Tro*NOT:

W W W

It

46.

1.

01, 02,06, M4,Sand

3,

Roth,

*r*

SRTrT

II

II

*&:C4, 05, C7 MS,

2;

corrected

is

gp%:

1,

^%:

in

Mi,
to

and also S'B. V.

3.

.1.

SV.

1.

10:

W3.
is

VII.

18.

18. p.

quoted by SRV,
41; is omitted

iii.

<*.

10.

omitted

is

by

11.

Quoted by SRV.
558;

Durga.

RV. VII.

IS.

46. 3.

by BK, C

Omifeted

Kn,

3,

Mi,

8,

4,

5,

1,

7,

^.^m'Wfer C

5. p.

W W
1,

4,
2,

C
.W

5,.
3.

07,

W.

V,

p.

i,

I. 27. 10.

p.

i.

13

SRV.

SRV.

5. 7. p. iii.

^W

SRV.

of.

I. 3. 5. p. i.

156.

1,

609.

W W
2,

36.

loo. oit. of. also

M 3; 3^ ^fa

Mi,

I.

668.

^nTCRffrfo *T

IX.

2. 4.

i.

i^. >srrcqRft%

1*.

Of. S'B.

123. 5.

3,

3.

IV.

I.

Quoted by SRV.

.IV Cf. BD; ii.36;

2,

W3.
Mi,

15; 2. 1013.
59. 2. p.

cf. also I. 38. 5.

H5.
<*.

27. 10;

I.

171,

by Durga.

V.

RV.

Quoted by SRV. X.

3.

4,

5,

7,

^t ft

ft 15:

<H?

H^tT C

1.

4,-

W W W
2,

1,

note

07,

5,

3;

3,

is

Mi,

SRV. below

cf.

SRV.

7.
.

3.

The quotation

is

untraced.

Cf. S'B. VI.

1.

1.2:

RV.

I. 3. 4. p.

V. 32. 1;SV. 1.315.

SRV. IX.

5. 7. p.

iii.

609:

3; also

by Sayana,

1. p. ii.

W W W
2,

The passage

<*.

SRV.

I.

156. 5. p.

i.

^S\*lt Roth; SRV.

668.

I. 3.

4. p.

i.

SRV. X.

48.

6. p.

IV. 146:

*.
.

The

entire

passage

^73*

2,

loc. cit.

2,

II. 12. 1;

4,

6,

4,

5,

W W W

2,

3,

2,

2,

1,

AV.

3TTTOR: 01, C

3,

1,

7,

5, S.

Omitted by BK,
3, R 8,
Kn,

RV.

Mi,

loo. cit.

3,

36.
*. Cf.

4,

2,

SRV.

see,

3TCO

ST^itf 01; C

7,

3.

quoted by SRV.

V. Cf.

559.

SRV.

11.

\.

5,
1,

^RnTT^C4, 05, C7, M3,

1,

V\ 32.

Cf.

by

quoted

36.

i.

Omitted by BK, C 4,
3,
Mi, R 8,
Kn,

M'Hn

20. 34.

1.

6,

3,

5, S.

3.

1,

^T

3RTO

TTrT

^rr

ererrr

wftfit

Hi<<n

t^T*

The entire passage

II

S'ivadatta.

...

zft

55
I.

f^rarftr

The

3II. 12. 1. p.
*.

irft is

p.

^.

ii.

omitted by

^;
SRV. V.

676.

83.

is

omitted by Durga.

The passage f^f f?ct

is

quoted by

C. BD.

<i.

32.

quoted by

SRV,

^T^
loc. cit.

The passage
is

V.

ii.

EV. V.

ii.

etc.

loc. cit.

3738.

Of.

BD.

RV. X.

83. 2.

Sayana adds
see SRV, V.

23

SRV.

q^ft

before

83. 2. p.

ii,

676.

Cf.

BD.

RV.II.

ii.

39.

68. 8;
ii.

40.

24. 4.

AV.

20. 16. 8.

II

ii

II

? wig

Quoted by SRV.

II. 24.

4. p.

ii.

f:

4,

W W W
2,

1,

^. Cf.

BD.

ii.

5,

07,

M 3,

w.

RV. IV.

RV. IV.

Mi,

4,

1,

64. 1.

q>T5''

5,

W W W
1,

8,

2,

7,

3.

57. 1.

Quoted by SRV. IV.

489.

3,

SRV. X.

57. 1. p.

The passage
is

ii.

^o.

RV.

11.

RV, X.

W
p.

2,
iv.

57. 2.

41.

H.

oSf

193:

Mi,

3.

7,

cf.

3;

Mi,
V.

5,

71.

omitted by Durga.

II. 35. 10.

166. 5.

M 3,

*HWS

<w

TOT

4r

II

1.

^5WTO^:W CW C
Mi,

*. Cf.

BD.

t BV.
.

Cf.

2,

1,

ii.

5,

7,

3,

3.

44.

AV.
N.

^.

RV. X.

1.

8. 5.

56. 1.

p. iii^

114:

EV.

Cf.

III. 53. 8.

BD.

ii.

45.

^.

AV.

Cf.

3,

14.

R 8,

Mi,

37.

1.

4,

5,

1,

7,

2,

3.

11. frsrfr

30. 4;

Omitted by BK,

KD,

SRV. VII.

1. 1. 2.

<.

10.

VII. 55.

4,

S;

BD.

1,

2,

Durga &
ii.

3,

6,

Ml,

S'ivadatta.

48.

U. RV. X.14. l;cf.AV.

18.

1.49.

en

\\

C
Mi, W
*.

4,

5,

7,

3,

1,

2,

C
5TOT* TOtfiroft C 1, C 2, 3,
C 6, M 1, M 4, R 2, R 3, R 5, S.

^.

RV.

I.

66. 7.

V.

RV.

I.

66.

f RV.

I.

66. 9.

W W

W2, W3.

8.

So.

Quoted by SRV.
is

BK, C

8,

4,

I.

66. 8. p.

i.

325.

omitted by Roth.

^T:5T^T is omitted by
C 5, C 7, Kn, M 3, Mi,

W W W
1,

2,

3,

&

Durga.

4,

5,

3,

Mi.

The quotation

is

untraoed.

RV. VI. 59. 2.

!*. RV. X.85. 40; AV. 14. 2.3.
n. Of. SRV. I. 66. 8. p. i. 325.
IV. The passage ^sra^r
mnTO
11.

is

^.

C
3.

quoted by

326.

SRV.

^. snfa&: 04, C

W
p.

1,
i.

I.

66. lO^p,

i.

667.

M 3.

5,

Of.

3.

7,

SRV.

3,

Mi,

I. 15>, 1.

iK R f*i

n
*TT

^TT

RV.

III. 59.

1.

*.

SRV.
ii.

III. 59.

1. p.

328.
.

3Wi: 01, OS, 03, 06, Ml,

4,

2,

3,

is

Durga.

The

5, S.

omitted

quoted
ii,

BD.

ii.

RV. X.

by

328.

by

47.

121. 1;

13. 4; 23.

1;25.

N.

2. 23.

Cf.

^^;CJ

1,0

Durga &

RV. VII.

Cf.

RV.X.

BD.

AV.

4. 2.

96.

ii.

7; VS.

10.

BD.

ii.

51.

2,06^1^4,8,

S'iradatta.

entire passage

3RT^ ...... ^RStfri

SRV. III. 59. 1. p.

Cf.

5.

50.

82. 2;

VS. 17.26.

?^^ Pt
i

43nlui
i

cf3fi*iri

R^ ^sraftr

gtaif?

II

R^

II

SRRT

5T5TT

11

11

II

-t*

C. SRV. X,

82. 2. p.

IV. 247

^.

RV. X.

81. 6;

SV.

2.

939; VS.

17. 22.
.

W W
2,

A.

cn^RT^ C

M M
1,

V.

3.

C 2, C

6,

7,

.c.

N.

8. 13.

Cf.

BD.

flwp??f-....W5rfer

quoted by SRV. X.

81. 1. p.

is

lo.

Of. S'B. XIII. 7, 1.

RV. X.

81.

1;VS.

17. 17.

RV. X.
SV.

IV.
1.

<.

ii.

81.

6.

p.

58.

4, S.

The passage
244.

3,

SRV. X.

Quoted by
IV. 246.

1.

178.

SRV. X.
is

AV.

VII. 85.

332.
178.

1. p.

IV. 503:

omitted by Sayana.

1;

wrfsra: sresr

$r

<rarf

1.

W* C
W W

4,

Irt

5,

7,

3,

Mi,
$.

3.

1,

Quoted by SRV.
83.

1;87. 13; pp.

II.
ii.

24. 2;

275.

*.

KV. X.

\.

Quoted by SRV. X,

178. 3.
vs.

Iloth.

JT??j?9lo

178. 3. p. IV.
<z.

504.

^s^r^j^rf^f^;

omitted

is

Durga.
.

Cf.

BD.

ii.

53.
<*.

H.

Omitted by BK, 04, 05, 07,

Kn,

W3.

X,

70; IV. 249.

M 3,

Mi,

8,

1,

RV. X.

10. Cf.

84. 1;

SRV. X.

2,

11.

N,

2.

27,

AV.

4. 31. 1.

84. 1. p.

IV. 251,

by

SRHT
\\

5TcT^TT

1.

EV.

*.

Omitted by BK, C

IV. 38.

Kn,

3,

10.

Mi,

8,

4,

5,

1,

7,
2,

W3.
^. Of.

BD.

Of. S'B.

W
Mi, W
1,

Of KB. vii.
ii.

I.

KV. X.

4.

o*n?r?r c

1.2. 17.

$.

149.

W W3

2,

5,

M 3,

6.

4,

4,
;

ff

is

5,

M 3, Mi, W

corrected to

1,

ia

07.

1.

W W W
1,

62.

2,

V.

4,

3.

5,

7,

Mi,

3,

RV. X.

3.

Quoted by SRV. X. 149.

IV, 467,

1.

p.

149.

5.

Quoted by SRV. X.
468.

150. 5. p, IV.

fflMl

SHIT:
II

II

II

g
:

C^T

cf^'TT

II

V*.

3TT

1.

N.

^.

RV.

^.

8. 13.

19;AV. 18.1.5.
oJr^^C4, 05,07, M3, Mi,
III. 55.

W W W
qififcO*, 05,
W W W
1,

V.

1,

M.

*.

EV. X.

3.

2,

3,

Mi,

186.

1;

SR*T ft C

anw*

1.

184;

2.

5,

7,

3,

Mi,

11.

BD.

RV.

19.

I.

5,

SV.

1.

p.

i.

N.

Of.

2.

BD.

1.

pp.
ii.

7,

M 3,

Mi;

76.

VIII.
256;

2.

^. Quoted by SRV. IX.

Wl, W2,W3.
24

iii.

I. 19. 9;

X.64.

7. 14.

16.

3.

2,

99. 1;
4,

4,

W W W
Of.

SV.

1.

Quoted by SRV.

1,

3.

2,

SV.

I. 19. 1;

107.
10.

07,

1190.
*.

*.

KV.

iii.

52.

3.

7;

AV.

20.

923.
73. 2; 97.
22;

717, 782; IV. 193;

ftd^r

11

STPT

rrf^rft

II

II

'O1^

m ^'

^.

3.

RV. X.
Omitted

Kn,

W
^.

123. 1
l)y
3,

VS.

7. 16.

BK, C
11 8,

Mi,

4,

5,
1,

07,

l n

vs.

RV. X.

*.

N.

^.

^teT

4,

W W

3.

BD.

ii.

2,

5,

7,

3,

Mi,

o.

RV. IV.

1,

S, Cf.

cit.

^.

Op.

f[.

RV. X.

54.

VII. 93.
59. 5.

2.

123.
3.

25;

2,

3.

%C

II

5;AV.
4;

5. 3. 7.

4. 9; 6.

22.

Roth,
23. 8.

Omitted by BK, 04, C

Kn,

3,

Mi,

W3.
2.

8,

1,

7,

2,

5,

T3"^5%<i:

?r:

sr^rn

u*\\*i\ TTCTT

TT

^RCT:

MtoiMdr ^r

^5:

TOr^nr *Trf^r

y^

11

11

it

11

it

9.

RV.

*.

Omitted by BK, 04, 05, 07,

M3,

KD,

129. 6.

I.

i.

R8,

Mi,

1,

^.
V.

RV. X.

121. 10;

AV. 7.

arfa *nj*r

Mi,

N.

4,

W W W
2,

1,

^prifo C

5,

3.

2,

1,

4,

W W
Mi, W
C

Omitted byBK,

Mi,

3,

VS.
5,

34. 16

B 8,

5,

MS,

7,

3.
4,

05. C
2,

1,

Kn,

7,

W W W

3.

80. 3;

10. 20; 23. 65.

M. qft

2,

added on the margin in

explained by Durga.
Cf. BD. i. 17; VIII. 129.

*.

RV. Vlt

7,

3,

7,

W W
2,

Cf.

omitted by
3, Mi,
Kn,

BK, 04,

8,

1,

3.

SRV. VII.

34.

16. p.

iii.

80:

2. 17.
7.

i;

3,

7;

W2;

cf.

also

VII.

6. 7. p. iii. 19.

'

ssn

sr

11

if

fft

qn

w*

ft

JTT

\\

^
II

^ ft M^H (^
T

5TTcfT

*T ^J TTTcTT

5HT

TT

1,

S; Roth

&

3.

Cf.

BD. V.

166.
.

RV. VII.
N.

34. 17; of.

4. 3; 7. 24.

RV. X.

3TTMT

^'

[ ^SflJj-TT* ]

114, 4,

V. 41. 16.

*.
<*.

Cf.

BD.

RV. X.

ii.

2,

6,

M 4, R

3,

59.

95. 7.

Omitted by BK, C
Kn, M3,Mi, R 8,

W3.

2,

S'ivadatta.

W05, W07,

4,

1,

2,

STT

^1

srfer

II

II

li

Small figure

on this page represents the

tenth chapter of the ffirukta.

corresponding section of the

\\

^^FC

<T^^^T ^fforo^u:
3T

% n

^ ^5

STJ

nrtiqr^Tn^a
rr

^ft?T^T

wnt

rmt

^%nn

snrj

^ frr

?[%

^rr
i

II

N.

4. 24.

KV. IV.

^.

26. 7.

2.

3,

Omitted by

BV. IX.

1. 1

3.

VS.
3,

2.

Mi,

8,

1,

2,

W3.
<s.

^Jto

Omitted by BK, 04, 05, 07,

Kn,

Both.

*.

2.
;

SVt

1.

468; 2. 39;

26. 25.

BV. X.

85. 3;

AV.

1. 3.

^T

gr^s

frKN

3fr

OSTSI

*HcTr

11

II

4:

^rrsrsrei vr^%
II

^{q

an

<r

err

^r^

^H

^Hfoiff: n
I

RV. X.

Of.

85. 5; of.

BD. VII.

V.

1.

$.

0,507,

Mi,

Wl,

^ ^: W
1,

<*..

AV

2,

BD. VII. 129

RV. X.
H. Cf. BD.

4,

5,

7,

3,

Mi,

^rsrffl

7,

is

85.

65.

2. p.

ii.

Mi,

3,

corrected to

marin in
B ).
(
AV.
cf.
19;

3.

7. 81. 2.

'

ii.

GO.

K. Omitted by BK, C

4,

C
1,

5,

7,
2,

W3.
^. RV. X.

3.

3;

Kn, MS, Mi, R8,

3.

Quoted by SRV. VI.

5,

Cf.

jo.

4,

1,

Cf.BD. VII. 129B.

on the

3.

86.
w.

14. 1.14.

144.

AV.

35. 7.

18. 1;

AV.

12. 2. 21;

VS.

\\

35

Omitted by BK,

2.

RV.

rious by Both.

ever by
sions

MSS.

but

is

regarded as spu

50. 1;

4,

8,

05, C

1,

7,
2,

It

is

given how-

of both

JRW

the recen-

ignored

by

the

VS.

33. 23.

^TffHTil

is

omitted by

Durga.
S'ivadatta.

sr^8ir^
o.

commentator Durga.
N. 7. 21.

BV. X.

text
*f><?*rR[q-

is

Mi,

3,

W3.

The

155. 2.

I.

Kn,

3.

RV. VII.

76. 1.

C4, C

Wl, W2, W3.

.

Cf.

BD.

ii.

57.

5,

3,

Mi,

>jfl

Ri

^^: wrt

fir-lUflTT^T:

^
c|T

1.

4,

W W W

3.

**Tf$fn*C
2,

1,

^. Of.

AV.

5,

7,

3,

05, 07, Mi,

5,

Mi,

3,

1,

Mi,

1,

2,

4,

W W W

Wl,

Omitted by BK, 04, 05, 07,

1,

2,

3.

3f8rrTCT&0iV is

i,

5,

given as a variant

is

given as a variant

7,
.

RV.

* 04, 05, M3, Mi,

.

omitted by

X 167.

3.

3.

3.

is

BV.
25

II

by Durga.
T:

3,

by Durga.

3.

V.

II

Mi,

4,

?T^^t

7. 17. 2:

I!

^RffrT

Kn, MS, Mi, E8,

?R

^T^f^f

^m^TTT

il

Quoted by SBV.

N.

5.

I. 88. 1.

392.

2.

4,

10. 5.

I.

88.

1.

p.

i.

%
s

rarclW

srfl

35

^TJTst

q*

^rmfit
i

^JTSTT 3T

n
1.

EV. V.

57.

1.

<s.

OL.

omitted by Durga.
V.

SR V.

Quotted by

I.

20. 4. p.

i.

RV.

10. Cf.
of.

I.

110. 4.
1,

S
.

Both b

11.
2,

6,

Ill, 60,

13.
4. p. ii.

Mi,

BD.

iii.

SRV.
3D.

R
I.

iii.

SRV.

I.

8,

83

W W W

RV.

I.

3.

2,

4. pp.

480-1.

i.

89 B;
111.

Quoted by SRV.
161. 11.

U. N. 3. 17.
1V. RV. X, 62,

2,

1,

110.

682.

4,

S'ivadatta.

Quoted by SRV.
332.

3,

3,

Of.
of.

110.
<<.

Omitted by BK, 04, 05, Kn,

1.

5,

4. p.
I.

i.

485.

161,

11. p.

i.

sir

oj
*IWIUU5

fl^frlT

I)

^3

II

fta

4d

'

N.

^
i

o4Ti3i:

rTfsrfit^j

15. 1

AV.

4. 21.

RV. X.

18. 1.

44; VS.

N.

4. 21.

N.

3. 17.

19. 49.

Roth.

Quoted by SBV. VI.

ii.

75.

10. p.
.

RV. X.

14. 6

AV.

18.

1.

68.

890.

mui5^: C

4,

5,

7,

3,

Mi.Wl, W2,W3.

Quoted by SRV.

is

W W W
2,

1,

,Cf.

BD. VI.

3.

3, 17.

62.

placed between
4,

W W W
1,

2,

155:

*M -H^M+iT

I.

4.

p.

i.

306.

4,C5, C7,M3, Mi,

N,

5^'t H

4,

W W W
1,

2,

RV, VII.

5,

7,

and

M 3, Mi,

3.

C
3.

33. 8.

5,

07, M3,Mi,

*T

3.N4HI

eft

dl'UUlf^ft:

cf^TT

w in

RV. X.

3.

120. 6;

AV.

20. 107.

Quoted by SRV. X. 120.

3.

i).

8. p.

1,

IV.

399.
<<.

^.

N.

v.

gTOft

i.

4. 22, 23.

1,

5. p.

RV.

I. 12.

1,M

7.

64. 5.

pr^r

\V

2,

02, 03,

4,8; Roth.

9;

SV.

2.

I9G

VS.

6.

2.

RV. X.

Wfor

23.

I.

*.

06,

4,

5,
3.

C 7, M 3, Mi,
& SRV. X. 64.

quotation

Durga

attributes

stalvavidah

know the

IV.. 194.

Quoted SRV.

The

loo. cit.

t.

RV. X.

i.

is
it

e.

untraoed.

to the devatti'

persons

reality of deity.

72. 4.

who

fe (d

^^

rfr

II

p.3

II

3TT*T

<%<

vft%

cT^TT

II

H'4

II

wrolf arar:

II

FT

fT^T

ffrt

11

1.

Quoted by SRV. X.

72. 4. p.

IV.

*.

225.
.

*.

Cf.BD. IV.

4,

W W W
2,

1,

5.

i.

5,

7,

Mi,

3,

g$*w5"ft vrq^

is

7,

3,
.

>

2,

>

c 7 M 3 Mi,
SRV. X, 108. 1.
>

IV. 361.

Quoted by SUV.

I.

03.

4.

p.

i.

Quoted by SRV.

Quoted by SRV.

I.

11G. 15.

p.

i.

519.

omitted

by
j

Omitted by BK, 04, 05, 07,

2,
1,
3, Mi, R 8,
Kn,
AV 3.
Of.

SWT5 C

1.

312.

3.

^ ^
3TTT?Tfecj^ ^ ^>
Mi, AV 1, AV 2, AV 3.

305.

108.

p.

:.

RV. X.

1,

Lhirga.
.

W W W3

18.

^. 11 V. I. 94, 15.

V. <rer*Tt

R^

I.

62. 3. p.

i.

Quoted by SRV. I. 112. 12. p. i.

490; of. also. V. 53. 9. p. ii. 618.

Durga adds the following:

RS-

5f5

3^T

srr*.

cf

ii

TOTT

II

T 3T3T

5.

RV.

I. 3.

10; SV.

T^fff^T

*.

Quoted by SRV.

^.

EV.

<*.

*.

t.

1,

4,

i.

39.

2.

5,

Kn, M3, Mi, R8,

1,

Quoted by SRV. VIII. 100.

iii.

p.

7,

3,

W2, W3.

Quoted by SRV.

N.

10. p.

I. 3.

1.3. 12; VS. 20 86.

^cfTWTfao
Mi,

2,

W3.

84.

II

cff

189; VS. 20.

I.

R^

RV. VIII.

12. p.

i.

40.
iii.

100. 11.

SRV vni
-

I. 3.

10

W W

100. 10.

Omitted by BK,

1,

4,

5,

07,

!! P-

590.

23.

RV. VIII.

10.

589.

4,

05, 07,

3.

Quoted by SRV.

loc, cib,

M 3,

Mi,

m:

m^r

sr *rar

il

II

II

nr
J

^^

^TT

Roth
^.

AB. VII.

11. 2

Sad. B. IV. 6;

XII. 8: q\
%qiTTTT
vol.

i.

Durga

V.

VS.

p.

*TT

GB.

KB.

cf.

1.

10

1.

KS.

<5.

RV.

II. 32.

AB. VII.

^fTgJf
Schroeder's ed.

XII.

34. 8;cf.

^
AV.

i.

p.

3,

07,

II. 1.

III.

1.

10;

KS.

Schroeder's ed.

170.

^ C

2,

KB.

7.20.2:

3,

Mi,

Wl,

W W W

3.

RV.

AV.

2,

1,

W W

vol.

GB.

3;
cf.

8:

170.

reads

AV. 7.48.1.

4;
11.

Sad. B. IV. 6;

<?T<foTT*ft

rgfi

^T^T

IT.

III.

C.7.

II. 32, 6;

34. 10.

7>

7. 46.

^ Mi
J; VS.

3 oo

??.
'j^sra

*n

^3^1:

^TRTOfSr ^nsr

r^r

srsrf

^ ^tfif

07TT VTcTTrT

fr^t

II

?r:

^^TTJ

^r^rr ?j ST^TT

ti

^^

\%

II

1.

omitted

is

^g^: ^^mgr:
Durga.

3,

Mi,

omitted

by
by Durga.

W W W3
2,

1,

11

C 2, C 3, C 6, M 1, M4,
& S'ivadatta.
MS. IV. 12. 6. Of. AV. 7. 47. 1

gf^ C

?r

f^^

II

?TT

5Rf

^TETRTJ

1,

S ; Roth
;

Roth.
T

is

omitted by
r

Durga.
V.

oTHC

4,

5,

3,

Mi,

\1,

N.

10. 19.

RV. X.

10. 14; cf.

4,C5,C7 M3,Mi,Wl,

W W
2,

3.

AV.
S'iva.

N.

5. 13.

18. 1. 16.

^5TTcf: ^fSTT^f^*

S^T^TTcTT

*.

RV. X.

*.

N.I. 13,

V.

RV. V.

cT^IT

stltff

cf^TT

I)

f4

95. 10.

$.

RV. X.
srrot

86. 11;

3,

AV.

20. 126. 11.

2.

14.

84.

1.

RV. X.
<* e

II

86. 12;

AV.

20. 126. 12.

Omitted by BK, 04, 06, 07,

Kn,

W3.
26

3,

Mi,

R 8,

1,

2,

fcq^afd
Durga.

is

given as a variant by

sr*Tcft
*?:.

^33:1

^?ft
i

srs

SIN
\\

^rg^rr

C^T:

cT^TT Q^TT VT^

?H

f<Rf

U\

II

fis
IT?

RV.

I.

164

41;

cf.

AV,

9. 10.

21.

M.

"Rlfif J

Quoted by SRV.

I.

II

164.

42, p.

i.

716.

1.164, 41.

p.

i.

$.

715.
.

^.
V.

Quoted by SRV.

42.

2. 5.

RV.

9. 10.

I.

164. 28; of.

AV

loc. cit.

EV.I. 164.42;AV.
i.

N.

22; 13.

AV.

9.

10, 6.

2.

Off^T^To C 1,
02,03, 06, Ml, M4,S; 04,
5,

W W
1,

2;

3,

and Roth.

^TT
:

IT
ft Tig

?H%T

^g

l5*itof n

HT

^TT
i

1.

RV.

I.

AV.

164. 26;

7. 73. 7;

9.

Quoted by SRV.

10.4.
27;

04, 05, 07,

'1,

(.

RV.

W W
2,

1.164. 40;

M3,

Roth.

7.

73, 8;

9.

3.

AV.

Quoted by SRV. X. 59.

7,

73. 11; 9.

RV. X.
dc

AV.

fc; 4|

10.20.

715;

loc. cit.

N.

2. 18.

G3. 16.

7.

p. iy,

3RNT
ft TOff
I

"

STRTT

1.

*.

RV. IV.

30. 10.

BV.

V.

N.

3,

Mi,

8,

1,

2,

3;
is

omitted by Durga.

*.

Kn,

The passage SR:

is

*.

IV. 30. 11.

^o.

8. 7.

added on the margin in

7.

^Nn C 7.
Quoted by SRV. X.

64. 10. p. iv,

195.

S'ivadatta.
:

7,

11. Cf.
3.
*.

it.

RV.V.41.

c.

Omitted by BK,

SRV. V.

41. 19. p.

ii.

19.

4,

5,

07,

582.

Omitted by BK, C 4, 05, 07,

Kn, M3, Mi, R 8,
1, W2,

W3.

53

1.

RV. V.

*.

Omitted by BK, C

\.

3,

56.

Mi,

rnpmr: o

8,
4,

W W W
1,

2,

V.

8.

4,

5,

7,

W W W
1,

o
3.

5;

07,

2,

Kn,

Small

figure within brackets re-

presents the corresponding section

3.

of
3,

II

Mi,

the eleventh chapter of the

fMi

I)

1. Cf.

S'B, IV.

i!

S'ivadatta

16.

1. 5.

^T^T:

adds

the

following

passage after oMK^rfll as the text

3. Cf.

BD. VII.

126;

SRV.

I.

184. 3;

X. 106.

92.

112.

1;
5.

pp.

Quoted by
1;
i.

in some of the MSS., which have

however not been specified.

181. 4;

416, 486,

764, 771; IV. 354.

\.

Quoted by SRV.

I.

89. 3. p.

M 3.
.

i.

^5*^ "I

396.

The quotation

cGZiszi Roth.
is

not traced.

RV.

I.

181. 4.

f^f

f^f

^1:

"

<4>jiHiti

f^&

II

SRV.

181. 4. p.

I.

RV.

i.

f:

^Tu <4 r-< i

II

764.

Omitted by BK,

Xn W
,

loc, cit.

3,

Mi,

4,

5,

07,

R8, Wl, W2,

W3.
^.

Quoted by SRV.

V.

RV.

loo.

rife.

<:.

I. 22. 1.

Omitted by BK,

Kn,
<t

RV. V.

77. 2.

3VI 3,

3;

Mi,

R 8,

7,

W W

2,

and SRV. 1.92.

415.
*.

RV,

I.

34, 33.

92.

13;

SV.

2.

1081; VS.
*>.

Quoted by SRV,

4,

loc. cit,

5,

1,

13. p.

i.

sn

SIT

d
untt:

li

vs

\\

II

II

3TT

^.

EV.

^.

Quoted by SRV.

I. 92. 1;

9. pp.

^.
.

i.

RV. X.

32;

SV.

ii.

2.

RV. X.

1105.

I. 2. 6;

III. 58.

328.

Quoted by SRV.

I.

92.

1.

p.

i.

410.

H.
*.
.

RV. X.
*Tfc3
Of.

3.

cf.

AV.

AB. IV.

7. 1; cf.

3,

Mi,

KB. XVIII.

& SRV. X.

8,

20.
4,

126. 13.
5,
1,

07,

86. 13. p.

2,

IV.

entire passage

14. 1. 61.

3.

AV.

II

269.

The
85. 20;

86. 13;

Omitted by BK, C

Kn,

34. 5.

cf^IT

is
quoted by
The intervening

SRV.

loc.

words

^STO-.^Sin^*^ Wf are

omitted.

cit.

11

11

srr
:

*nr

]'

1.

RV. X.

17. 2,

^. ajc^]tfj

M
V

Cf.

4, S;

1,

^.

Roth &

BD. VII.

2,

3,

6,

S'ivadatta.

RV. X.

Ml,

VI. 162, 163.

VII.

1.

*. Cf. op. cit.

VII.

3, 4.

30.

Omitted by BK, C 4, 05, 07,

Kn, M3, Mi, R 8,
1,
2,

11.
.

N.

27

10. 31.

RV. V.

2.

81. 2;

VS. 12.3.

2.

Cf. op. cit. VII. 6.

VII.

3. 31. 5; 18. 1.

W3.

V. Cf. op. cit.

4. Cf. op. cit.

AV.

17. 1;

53.

7.

M. Cf. op. cit.

19.

W Wog^
W
3;

7,

Mi,

1,

2,

C
3.

4,

05,

cTOT

*i I

r^

[ err ]

^.

TS. V.

:>.

YS.

3.

5. 22. 1.

24.

140.

Of. Vasistha

N.

Dh. Sut. XVIII.

17,

3.

RV.
AV.

16.

2;

VS.

S'B.

I. 7.

VIII. 41.

34.

35; cf.

3. 16. 2.

18;

Roth.
Cf.

KB. VI.

su. I. 4:

cf.

^T:

on
r

Yajfiavalkya

his BalaI.

56:

Cf.

GB. n.

^JTf^r

TTJTT

KS. XXII.

Cf.

24. 35; TS.

24.

140.

V.

i.

2:

Omitted by BE, C

7:

Kn,
VS.
VS.

6:

4.

-?TOT

Cf. Vis'varupacarya in

kridd

13:

Karka on Paraskara grbya

Cf. also

5. 18. 1.

3,

Mi,

W3.
Omitted by Roth.

8,

4,

5,

1,

7,

2,

ftohr g

.^

=<

II

II

1.

PMbh.

Cf.

vol.

II.

8G:

p.

Omitted by BK,
3, Mi, R

Kn,

*. Cf.

^.

BD. VII.

RV.

I.

47. 13;

50.

SV.

128.

AV.

1;
1.

(B).

31;

SRV.

5,

1,

7,
2,

3.

RV.

I.

115. 1;

AV.

13.

2.

35; 20.

5,

13. 2. 16; 20.

VS.

I. 50. 1. p.

4,

8,

137. 14.
7.

41;

8.

41;

i.

Omitted by BK, C
3, Mi, R 8,
Kn,

33. 31.
V. Cf.

4,

W3.

248:
.

;.

Cf.

BD.

RV,VI,

ii.

63.

58.

1;SV.1.73.

1,

7,
2,

<?K<n3r

^r

ft

VU ft

qr^ ]

qtg^ f^ q^
T

r ^sprar

^r

W*4r SFreftfa 4!

II

>.

49. 8;

STTO^T^^ C

Cf.

4,

S;

BD.

BV,

VS.

ii.

I. 22.

3,

3>

17;

SRV.
r:

Mi,

8,

1,

7,

^.

BD.

The

4,

For

5,

7,

3,

is

f^rcujflf ^r^ cir

quoted by

loc. cit.

ii.

64.
1,

SRV.

C
I.

2,

22.

3,

6,

17. p.

i.

4,

120.

*.

N.

<.

RV.

7. 21.

VIII. 68.
Roth.

Mi,

3.

passage:

SR^ffrfa WT

2,

W3.
Cf.

C
2,

1,

5,

loo. cit.

loc. cit.

W W W

7. 26. 4.

4,

q^TTJ

II

Omitted by SRV.

69.

AV.

II

S'ivadatta.

Omitted by BK, C

Kn,

2>

^r

the reading of the longer recension, see note <:.

34. 42.

l>

Roth &

ql^r^; qr|: ^r?cr

II

KV. VI.

4;

SV.

1.

364

SRV.

^ V.

]
:

sr^rfr

wr

rr^

R^

fai
n

1.

*.

N.

10. 3.

BV.

I. 50. 6;

47. 18;

VS.

AV.

13. 2.

21

20.

33, 32.

."

<.

3.

RV.

I. 50. 6.

RV.

I.

50. 7;

AV.

13.

2.

3,

Mi,

22; 20.

47. 19.
V.

^T
&

01, C2,C3, C6,M4,S;

S'ivadatta.

^.

2,

The passage
qj^ft is

omitted in

2;

but added

lo.

on the margin.
.

Cf.

SBV.

I.

%fa C

50.

6. p.

i.

250:

4.

W W

5,

RV.

I.

50.

RV.

I.

50. 5;

47. 17,

C 7,

1,

3.

6.

AV.

13. 2.

20; 20,

?&

II

II

m vw

II

.0

]*

II

11

fihrf

3T

\vm

sim
{

=32

II

JTr*
is

omit ted by

Durga.

W
omitted by

4,

5,

7,

W W W
2,

1,

Kn,
3.

V.

^.

1,

fto

RV.

3,

Mi,

4,

2,

1,

Cf.

BD.

RV. X.

8,

02, 03,06,

136.1.

3,

Omitted by BK, 04,

3,

BD.

i.

Kn,

5, S.

Mi,

8,

5,

1,

7,

2,

W3.

2.

jo. Cf.
I.

94;

ii,

65.

50. 6,
11.

3.

BK,

^.

Omitted by C

Omitted by BK, 04, 05, 07,

M3, Mi, R8,
1,
2,

Kii,

ii.

ftw f^^^r ^ftnf ^j:

aroWcJl, C2,C3, Co, Ml,

65:

4,

RV.

R2, R
I.

LJ

164. 44;

5, S.

AV.

9. 10.

26.

<jp:r=f

II

%$ ^r-

qr?

3.

The whole passage

is
i.

^.

V
.

quoted by

SRV.

164. 44. p.

is

quoted by

SRV.

loo. cit.

716.

Cf.

BD.

N.
ii.

86. 21;

RV. X.

AV.

20. 126. 21.

Omitted by

*.

fT^T% Roth & SRV. X

135.

2.

<*.

p.iv. 271.

10. 19.

67.

*^N| Roth
RV. X.

The passage gsr^nf^--.^^

5fq-:

I.

R^

is

1.

3;

omitted by Durga.

86. 21.

AV.

11. 4. 21.

<J5f:

fpt

fttepr:
n

5 4VPt:

sterar

eflf?:fli

sr

^o

11

qr^rert

ftrlr^f

1.

KV. X.

*. Cf.

65. 13.

SRV. X.

13. p.

65.

iv.

N.

RV. IX.

73.

RV. X.

60.

3.

srr^nrasT:

10,

201:

2.

Durgca remarks:

1
3.

7.

Omitted by BK, 04,

Kn, M3, Mi,

W
V.

is

omitted

and
N.

1. 13,

RV.

1.

& added between

:

14; cf. 9.

108. 10.

in

3.

Qmitted by Rotb.

3.

31; 11. 36.

3.

2.

8,

C
1,

7,

,W

2,

5,

T^RfT

^mfir

i
13

N.

12. 29.

N.

12. 30.

50.

W W
5

2,

N. 11. 18.

M
H?ITT^
Of.

BD.

EV.
QQ

iii.

1,

4,

AV

C
3.

5,

7,

N.

2,

2. 13.

11 V. II. 27. 1;

osnarrfapq:

I. 80. 16.

4,

3,

3.

121.

W3.

H; VS. 34.53.
C

05, 07, M3, Mi,

RV. VI.

3-

loo. oit.

Mi,

VS.

6,

34. 54.

7; S'ivadatta,

Omitted by BK, 04, 05, 07,

3, Mi, R 8,
1,
2,

Kn,

W3.

l^fr

TT^cf

11

rT

11

?.

N.

*.

OT^T ^ |A

^.

VS.

V.

Roth.
.

34. 55.

** C

4,

W W
2,

AV.

5,

7,

3,

Mi,

<:.

aiteftfa

W W
1,

10. 8. 9.

AY.

Roth

4, S;

2,

<fe

*..

N.

0.

RV.

4,
2,

5,

AV

03, 06, Ml,

7,

3.

7. 15.
I,

89, 2;

Ml,

S'ivadatta.

1,

3.

datta differs from that of the

4. S;

W^qnOl,

The accent of
<*.
this stanza marked by Roth and S'iyaCf.

02, 03, 06,

l,
Roth & S'ivadatta.

10, 26.

VS.

25, 15.

3,

Mi,

^^

SIT *fa

H y<> n

n*ji*i*a

ffrT

nfw^%^ia C

Omittad by BK, 04, 05, 07,

Kn,

Mi,

3,

R 8,

1,

3,

^r?T:
Quoted by SBV. 1.89.

2.

p.

<.

KV.

I. 3. 7;

VS.

2,

>

M3

>

MS

>

W1

ii.

128, 132, 133.

The term f^rfeifH

BD. iii. 43.

t. Of.

BD.

SRV.

*^B seer of

is

Of.

BD. VIII.

RV.

III. 38.

is

used in

RV.

1. 164.. 50;

5. 1;

VS.

i.

38.

3;

is

RV.

of.

18;

Sarvanu.

90. 16;

AV.

J.

I.

164. 50. p.

i.

719.
,

is

X.

31. 16.

Quoted by SRV.

29.

V. W>...3tfe3fT:

05, .07,

I, 3. 7. p.

KV. VIII.

^nf^TT:

2,

>

3.
.

^. Of.

4,

7. 33; 33. 47.

*fN C4,5 C7

W W

X. 106.

i.

395.
V.

Mi,
1,
omitted by Durga.

2,

W3.

^.

II

placed

after

Of.

AB. L

26. i: s

16. 36, 38-40;

t

TS. V.

7.

ii

y^

11

y^

C
Mi,

2,

1,

2,

R 3, R

3,

6,

3,

5, S.

Roth.

Durga &

arspK

S'ivadatta.

Of. TS.

i.

4.

44. 2; cf.

AV.

^j

Roth.

RV. VII.

39, 3.

is omitted in
3, but is
added on the margin; also omitted

7. 97. 4:

by Durga.
:

Cf.VS,8.

18:

S.

*M

3,

}o.

N.

11.

RV. VII.

2. 28.

38. 7;

VS.

9.

16; 21. 10.

5ft

3T

37:

jn*

II

1.

os^r^ 04, 05, 07,

W W W
2,

1,

3,

Kn,

Mi,

3,

Mi,

R 8,

1,

2,

M 3.
3.
.

RV. V.

W3.

3.

46. 7;

AV.

Omitted by BE,

RV. V.

46. 8.

7. 49. 1.

4,

5,

7,

Quoted by SRV. V. 46. 8.p.u.

602.

5TnfrT!|

I)

ffo

9.

cCTrT

M^gTiTT^r

^ HTTH^

II

Small figure within brackets represents the corresponding section of

the twelfth chapter of the Nirukta.

SfsfaTT 31 frT4;rJfT*T

vidi<4i

'Eusfinfa'

srftr 3rr

ST

^4| 113^^
f^

ft

^
*>.

r>

MS. Wilson 475 dated Samvat

1443 (=1387 A. D.), which gives
Durga's cornm. on oh. 7-12 of the
does not contain the

which contain the 13th

the beginning of the
shorter recension,

fiirukta,

paria'ista.

MS.

Another

Mill.

isth

&

II;

&

W3

begins:

ft

separates

&

II.

C
is

2;

with

Mi; Roth.

ch. is written continu-

&

g^in

IK

||

in

incomplete; and C

V.
etc.

& in M
6

and

<*.

4,
1

*.

3 separates

S.

5,

ch.

begins ^?nft

separates

1839 A. D. 4 does not

ously: || ?ft ^ |1
in
1; with simply

3,

13th

contain the paris'isfa.

The 13th

from

of the

at the
continuously, with sft or
C 4 separates the
beginning.

which is finished on f.
The colophon is as
123. (355).
follows: sic. ^fffT3iT?'4: This MS.
ch. 12th

dated

is

MS3.

W 2 and Mi, write the

142.) of Durga's comm. on both

parts of the Nirukta ends \vith

is

13th oh, from the previous

numbering of the leaves

the

part; the

EV. II. 1. 1.
RV. II. 28. 6.
RV. VIII. 59.
C 3.
.

5.

begins;

HJ

it

ft
t

^3

5^3

II

II

sroft

i,

RV. X.

3,

4.

3.

86. 22,

Identical

with the explanation

given :n N.

1. 20.

Quoted SRV. X, 8G. 22.

p. iv.

Omitted by Durga.

11.

RV. X.

1*.

SRV.

X 106.
t

1.

4.

3,

354.

Mi,

2,

3.

05;

3,

Mi,

2,

4,

5.

to illustrate

the use of the particle na.

4.

86. 1.

Quoted in N.

1.

6. p. iv.

*r

RV. X.

106. 6.

271.

omitted by

30.

This entire section together with

8th is omitted by
the
attributed to

6th 7th and

Commentary

Durga.

II

I!

gjrewhft S

tff<f

Sft

ii

TT^T

der

firrr

STF
i

ftfif

1.
.

\.
V.

RV. IX. 58. 1.

SRV. IX. 58. 1. p. iii. 664.
RV. IV. 58. 3.
q$. C 3. of. SRV. IV.

noun, verb, preposition

3

Vlfa.
Cf.

58.

seven

oases

and

3.

on MimaMsa, I. 2, 46*
Kumarila in his Tantra,'
vdrlika on the same sutra.

appears
the Nirukta

Brah.
is

Brahmana.

I.

2.

16.

;.

AV.

the passage in

an

4.

14. 4;

F* 1SP3
a

adaptation

is

with reference to grammar

VS.

$f

17. 68.

2,

being

5;

4 reads

added

on

the

quoted by Patailjali
in the introductory part of the
Mahabfidsya and is interpreted
i.

The

comment

Du

from
11,

RV,

e'to,

I.

attributed

regumed Qn

e. 4,

horns Are the four parts of speech,

29

particle;

Cf. also

that

The stanza

<fc

tenses;

Cf. S'abara

Gopatha

of the

so on.

3.

It

the

hands are the seven

p. ii. 492.
*1.

are

feet

164.

fche

to

ell

fffr

ugrnH;

Cf. S'B.

IV.
3,

2,

Mi,

3Tfafr<w C

16.

1. 3. 15,

KB.

4.

6. 12.

M3.
r:

>f

03;

3,

04; ^Rfefnre

Mi,

02, 05, C6,

B, B. and Gune

1,

1,

W2,

in the

^ M

PMbh.

i. 1. 1.

W 3;

MS, Mi,

i.

3.

^f^'JTR'to

with small variants,

1. 164. 30.

C
4,

4,

5,

5.

2,

04, 05.

Mi;

Ml;
:

BV.

2,

M3,AV2,C3,C4, C5;
p.

MS. I. 11. 5. Alsocf.KS.

XIV. 5, wherQ also this quotation
,s

3,

2,

Bhand.

Cf.

ocoo

W
W

Mi,

4,

comin. vol. p. 50.

Cf.

3.

in

is

another variant given

I^T 555

CO,
^.

tn^TTSrt

\. trffeft
V. Cf.
^. Cf.

N.

C3; mrtK4,.C.S,

1,

W3;

1,

M 3,

Roth.

Mi,

Vi.

K.
2,

4,

'

5.

SRV.X.

lloth does not repeat

which should ba done as the

deuoe

3.

1.

20;

71..8. p. iv. 222.

Mss. shows.

of

both recensions
2, 4.

BD. VIII.

129.
Cf.

srsrciQFRT

also

^S33 on

without any ex-

ception repeat anubhavati which

is a sure
indication that the

chapter

concluded.

is

N.

t\.
4, has the colophon
sio. || $H^
the colophon:
^^ ini: II; C
:

2^3

1. 1C.

C.

II

Cf.

Kumar ila

varlika.

e.vi-

Mss. of

Bhatta,

Benares ed.

p.

Tantra-

132. or

sic.

I. 3. 7.

<fc

II

II

6,

^^T *Rf3 II
have the Colophon

%fo Or^fe

*3*t-

Mss. of the shorter ret^TTT: II;

cension have the following colo3 ; C 5,
phon : 1^ jj
qT ^
|

w:

W W 3; ^
2,

||

^:

II

5TTH:

EV.X.71,

^rf^^

is

missing in

rent handwriting.

TF^.'

sic.

II

In the introduction to his commentary on the Rgve'da, Sayana

8.

added on the margin in a

4,

^
W

||

1,

diffe-

describes the Nirukta as

foil

ws

^, and

begins with

commenced with

shows that by the

This

regarded

as

an

integral

in

6.

See N. 7-12. chapters.

See N. 13. 1-13.

was

Sayana's genuine belief is

further supported by his frequent

is

text is

continuously but is
from
the previous part
separated

That this

part of the Nirukta.

The

not written

time of Sayana, the 13th section

was

every oh.

3fr.

quotations from these sections.

Madhusudaua SarasvatI ( C.

of

RY.

I.

3,

Seo.

Fragment

qjSsfT
IV. 368.

1560 A. D.) writes in his com. on

the Mahimnastotra, s'loka 7 WiR'cTT

Cf.

N.

5,

115.

1.

Bib. lad.

7. 18.

Bib. Ind.

M
A

summary

sections

is

of

the

thirteen

added

as

follows:
o,.

lo.
.

4,

this

2,

6,

summary

02

S.

in

that

of

the

next chapter.

Although accord-

ing to the colophon 'of

13th oh. conies to an end,

summany

of its

2 the

yet no
contents is made.

This shows that, in

reality, the
13th ch. is not ended.

begins with

^ but

not begin every ch, with

it

does

&.

Mi

M.

6;

\\

IS

II

II

TU.

3;

JT*W

||

1;

4,

second pada

II

M
2

1I

3,

6,

1;

TA.

9.

6;Nrp. U. 2.4.
||

6,

S;

3,

M
(I

C
^

04, C

places

2,

||

the

5,

3;

of the

1,

figure

although the words ^ft

are written after the
*T!^:

13th section.
I1

2,

2. 8. 8.

3. 10.

IIM

||

4,

164. 46.

I.

tf^r C 3.
RV. III. 26. 7.
ARS. 1. 9;TB.
10.

include

following 37 sections given at the

end of the last section of the

RV.

1,

B. Bib. Ind.

SjE.

IV

M.

Mi

has the figure

This will indicate the

method used by various Mss. in

numbering the following sections.
B. See Bib, Ind. IV. 368.

:*

fin

i%

fir^rr

1. sni^r:

S. cf.
^.

4,

^TOWTMl, M4,
Ind.

6,

^qmT^

02, 06,8.
C 3, see Bib,

I. 9;

10. 6;

TU.

3. 10. 6;

nr^m

TA. 9.
Nrp. U. 2. 4.

2. 8. 8. 1;

etc,

B.

L.

^.

I)

^ n

^.

C
EV.I.
2,

||

3;

||

6,

S;
3,

^HllMi,

U ^
4,
||

I)

of
5,

^^||

the

1,
1,

2.

164. 31;

X. 177.

3.

Missing in the text but added

on the margin in a different

handwriting in

1.

1,

4,

Ind.

Roth, see

Bib.

W
C

2,

3;

Manu.

S;

6,

second pada,
3; IU II 1*

3,

Mi;

II

||

4,
j|

^|| of the

5,
\\

1,
1,

2.

75.

I.

Cf. Bh, Glta.

second pada

W3;

f%nciT3f^
Ind. loc. cit.

Cf.

4,

Bib.

IV. 370.

1UII

TB.

see

Rofch.

1,

loc. cit.

ARS.

v. ssrnr

2,

See. Bib. Ind. loc. oit.

Both, B;
^.

1,

SV.

VIII. 1C-19.

Omitted by
1.
Cf. Bh. Gila. VIII,
i. 73;cf. BD. VIII.
||

II

4,

second pada

W
C

3;

6,

||*|i !*

3;
2,

2.

3,
II

17; of.

Manu

98.

S;

||

4,

Mi;

||

5,

of the

W
M

1,

TO

^nzr 5n?T

gnn? cnn^

WJTT

^Rfr^n^J

^r^r

:<r^r:
I

^TJ

srrar

^rrs^T

vreflr

cTr^r^t

^=gr~r^rT

TJ

'

sns fq

^f'

W W

3,

2,

3,

4,

5,

l,

Mi

Cf. the Garbhopanisat. 4.

See Bib, Ind. IV. 372.

|| ^ ||
4, C 6, S; || ^ || of the
second pada
1,
3,
4, C 5,
3- || <* || ^H II Mi; II 1M ||
1,

W
C

2,

3;

4;

^^^T.
The

loc. cit.

Mi,

o^renjH^ C
AB. ii. 5. 5;

..

G, S,

1,

4,

2,

3,

6,

is

almost identical with

the Garbhopanisat. 2-4.

5.

1.

passage:

W1,-W2,

iii,

3.

13.

see

Bib. Iiid. IV. 373.

IPR^^ M

R. B.

S,

3,

Untraced.

2.

Bib. Ind.

^. Of.

4,

2,

3,

R. see Bib, lad. IV. 373,

|| ^ (l
4,
second pada
3; || * ||

W
C

2,

3;

6,

3,

S;

n Mi,
2.

||

4,
il

of the

||

1,

n M

1,

5,
II

*raurrat

s^TT^TT^fr

fit^r

T*
sr?rf

rf

frn*T?R'vr^a'

m^rr^

srr

sr^rc

1,

M3,
H

4,

q.

||

3;

3,

2,

||

Af

'1

4,

vs

3;

I)

4,

3,

"\V

M 3,
Ro
2,

||

Mi;

4,
II

of the

o, I)

3;

||

C
||

2,
o.

5,

1,

Ro

1,

Mi,

3,

of

6,

3,

C 5,
IRHI

4,

II

II

3;

II

6,

Mi;

3,

W The
^ W
2.

II

II

r,Y. X. 82.

the

1,

1,

2.

4,

second pada

5,

S:

6,

W3; immilMi;

2,

AfJ

4,

second pada

1,

||

second pada

5,

II

2,

C5.W1,
C

omitted by

W1,W2W3C4C5.

IV. 375.

Iiul.

_.___....

r-

W W
||

4,

is

^T^r

o. rf^r

S; I.

6,

*V

^Il>

v. ocfrfr^vrT^T

G.

04,

Mi,

Bib.

3,

Mi,

3,

2; see

2,

||

S;

||

4,
II

^ft

of tha

||

5,

3;

1,

2,

fgrrfcr:

g^:

1.

7;

VS.

17.

31;

TS.

4. 6. 2.

3;

135.

2;
1.

Ks,

18. 1;

Ms.

2.

10

f fir:

^/S:

ftg:

?g:

^^:

Ah
i.

Mi,

3,

4,

5,

i,

Synonym

Synonym

W3.

3;
:

5,

4,

M4, C2, C

3^: M

2;

06,

3,

I. 12.

of atmosphere, Ngh. I.
I
terrestrial
12;

water,

deities,
.

Bib. Ind. IV. 380.

V.

3.

Synonym

of

Ngh.

water,

I.

12;

of great, III. 3.

M'3.

Ngh.

1,

R. ree

S;

of

of water,

Synonym
3; of

of

quarter,

atmosphere, Ngh.
I. 6;

of water,

I.

1. 12.

ft

^.

4,

6,

second pada

3,

I)

II

^o

*o
3;

||

^
W

||

II

Mi;

2--|| 3

||

S;

II

II

1*

of the

3;

Ml, C

2,

4,
||

li

5,

of the third

S.

v. Cf.

Ngh. synonym of day.

synonym of sacrifice III. 17.

Ngh.

I. 9;
.

III. 17.

Synonym of wise, Ngh. III.

synonym of sacrifice, Ngh. III.

Synonym

W. Synonym
.

Ngh. V.

of wise,
of earth,

5.

12; of

Synpnym

of water,

Ngh.

I,

12;

Synonym

of water,

Ngh.

I.

12; of

Synonym

of wealth,

Ngh.

II. 10;

of truth, III. 10.

15;

Ngb.
Ngh.

Synonym

of

of house, III.

water,

Ngh.

III. 15.

See note 1^. Omitted by

I. 1.
.

5,

W W W
1,

I.

12;

4.

17.
.

1o.

Ngh. I

battle, II. 17; of house, III. 4.

^.

of water,

of happiness, III. 6,

pada

Wl.

Synonym

food, II. 7; of wealth II. 10.

2,

M3

4,

3.

Synonym of water, Ngh.

wealth, II. 10.

I.

12; of

vi=*v. **. J

font* ft*

ifar:

fa^:
1

ante;

if
I

4SJ :

5fcfar

$Mi

3^

9rkrffca

^4%

ferf:

twf

ftn*

vOM^r

*W

M^ 4

'

3.

Synonym

*.

H^B.

^.

of water,

Ngh.

I.

V.

12.

Synonym

1;

of atmosphere,

Ngh. 1. 3;

of water, 1. 12; terrestrial diety, V.2.

Synonym

water Ngb,

of

Synonym

of

I. 12;

action, II. 1.
^j.

Synonym of water,
of pure, IV. 2.

Ngh.

I.

12;

4 % Synonym of gold, Ngh. 1.2; of

I.

12.

Synonym

of

water,
\.

V.

17;

Ngh.

I.

12;

atmospheric

4.

Synonym of water, Ngh. I. 12;

of celestial deity, V. 5.
^. Synonym of water, Ngh. I. 12; of
<.

strength, II. 9.
10. Synonym of atmosphere, Ngh.
3; of near, II. 16.
11.

of

Synonym

and Bib. Ind.

M 3,

of

I. 1;

4,

5,

M.

see

W W
1,

2,

3, see 11.

Synonym
Synonym
water,

I.

flame,

of flame,

I. 17.

Ngh.

17; of

1.

Ngh.

12.

Ngh. I. 13.
Omitted by =g. 9. -3. Mss., see
IV. 381. $v$; R.
Bib. Ind.
synonym of night, Ngh. I. 7.

Synonym

of

water, Ngh.

1.

12jof

food, II. 7; of wealth, II. 10.

.

Bib. Ind.

atmosphere, Ngh.

5;

4,

3,

Mi;

2,

see

Bib. Ind, IV. 381.

W. Synonym

atmosphere, Ngh.

of quarter,

I. 3;

1.6; of water, Ngh.

Ngh.

mosphere,

30

of water,
I.

Ij

I. 2;

Ngh.

I. 12.

synonym

of

||

11

||

M 4,

6,

at-

terrestrial deity,

S; H 11

II

of tho

second pada
3;
3, 04, C 6,
|| 3V II
1, C 2,
II 11 II
II Mi;
2; || 3 H of the third pad*
3;

W
W

13.

H. Synonym
IV. Of.

Ngh.

I. 3.

I.

1.3.

I.

B.

4$

5.

Of.

water,

of sacrifice. III,
deity,

V.

of earth,

atmosphere,
.

deity T.

atmospheric

celestial deity

seel.

Wl.
BV. IX,

96. 6.

II

V^

orr

It

ftsrntr

sI^TT

This

is

the reading of the Mss.

of the shorter recension;

^^ U

||

those of

4,

second pada

the longer recension read the text

as follows:

^
W
U

II

3;

6,

3,

S;

||

||

||

of the

05,

4,

Mi; |R1

II

2;

1,

3;

2,

^ U of the third pada

Wl.
KV. IX.

96. 6;

VS.

37. 7.

TA.

10.

10.4.

Bib.

V.

Ind. IV. 383.

rftfcram

til.
ro loo. cit.

Bib. Ind. IV. 334; B.

%!%. Bib.

lad.

loft,

oil

?Jh

llii^lTTfTS 5JTJT*nTTTT

1.

5% is omitted

^. H

H M

4,

||

2nd pad*

by Roth.

6,

3,

||

^
C

4,

f=pr:

||

5,

of the

W3

RV. IX.

97. 35.

*RTT**P
IV. 386.

3f.

?T.

llUlimi Mi; u^llMl,C2,

C

3;

II

Wl,
^.
V.

RV. IX.
fliqfa

Mi,
.

is

97. 34.

omiited

W W W

H i

1,

||

M 4, C
M

||

iv

3,

Wl.

||

Ris

2;

||

6,
3,

Mi;
|| ^ ||

Bib, Iiid.

3,

1,

5.

2,

3,
3,

04, C

5,

Mi; Bib, Ind.

04, 05,

3.

2,

2nd pada.

4,

W W
3,

*e

omitted by

of the 3rd pada

II

||

IV

II

04, 05,
||

^ M
||

of the

W
1,

3;
2,

of the 3rd pada.

11.

II

1MIIM4, 06,

2nd pada.
II

11

3,

1.

^
W

1|

||

2;

3,

HIM of
04, 06,

S;

II

the

3;

Mi; || *< ||
1,
2,
H * || of the 3rd pada.

tv]

II

IT:

^ra

*<

1.

EV. IX.

97. 40.

*. ?Ttf*ffrft. Bib. Ind.

^.

||

u M
II

4,

2nd p&da
II

tt

3,

^
W2
II

II

6,

3,

Ml
||

II

u H ol the
C
W3;
^ M

5,

1,

li

of the

BV. IX.

*. 9. n. See

M 4j C

||

of the

5,

W3;

II

6,

)t ||
2nd pada.

||

II

?<
3,

2ndpd. M3, 04, C

2,

1,

Bib. Ind. IV. 387.

U V

55. 5;

W W W
^

BV. X.

2,

97. 41.

^Q Both

Mi;

|U

2;

||

II

^o

||

1,

2,

of the 3rd pftd*

Wl.

3rd pada.

Wl.
V.

||

4,

II

3,

tt

11

4,

AV.
3,

9. 27, 9.

4,

5,

||

of the

05,

3,

U te

6, S;

M 3;

4,

*? U Mi; tt^l ||
1,
2,
2; || ^ || of the 3rd p&da

Wl.
lo.

BV.

I.

Mi;

3.

164. 15;

AV.

9. 36. 16.

f^r: p:

Im

^T

II

TOFT

\\*

II

1.

See Roth's edition,

p. 195.

is

the

whole passage

taken from

^f.

10.

26.
^.

||

K M
||

4,

06, S

(Mo

||

BV.

I.

164. 16;

AV.

9.

<*.

3.

5f.

T.

l^^tl*|.

BV.

is

on

M4, 06,
_

Ml"'

HUH
I.

p
v

8;

4;
3,
K TXT o.
*v
^i

"j

m
II

II

^o

H a_
II

to soul

i, e,

ii

^f^

aa

K"\

i,
II

Ml, 02, 03, W2;

164, 36;

AV,

9, 28. 7.

of

The

the passage

A comparison

of these

to rays

that

&

sun and
used in the latter where-

3f3^ is usetl in the

From this comparison, it

of the
ii

in Mas.

corrupt.

words are repeated, except that

See Bib. Ind. IV.

Bib. Ind. IV. 391.

3rd pada

is

two parts shows that the same

loo. cit.

|Ro||

Mi;

preserved

%fij?qifif corresponds
actions, ou&n to the
r.

r__r

text

the same.

25. 16.

991.

:.

M 1, M 4, C S,
** t*ftrf**fr

following
gWTVnmi% supplies
evidence for the text proceeding

<*.&& 3T:M1,M4,C2,C3,-C6,
S; B.

B;

(see Bib. Ind. IV. 392 );

Bib. Ind. & Bom-

3T.

relating

the 3rd pada.

Wl.
V.

^.

S;

6,

correct reading can however be

for
the commentary
restored,

of

both recensions

^fa

II

3,

The

II

3, 04; || 1^ || of
f^ftf : <U<?:
the 2nd pada. 05,
3; ||n II
II 3* II Mi ;
|| V* II
1, C 2, C 3,

II

former*
is

clear

the passage should be

?n^-

I have adopted tue

cH'&QflBfe!
of
the
of the shorter
Mss,
reading

recension, because it is closer to

the suggested restoration than
the other.

JR^TT

MIMCI

f*r"n

wvrt
ft

I.I

3;

5.

^1 II
4, C
3rd pada
3,
3rd pada, C 5,

II

Mi;
||

6,

U *

S;
4,

W3

tyHi Ml, 02,

of the 4 th pada,

||

||

RV.

I.

164. 37;

AV.

9.

^1

II

||

3,

^v U

2;

28. 5.

The

hemistich

6,

is

which

also,

Even the

not fully
-writes only

The

first

given in
r fir 3fT-

is

any pretension of being a comment on the vedic quotation. The

passage:

omitted by
recension.

fsnTRTfa...'Wfw
all

s^J

2;

rft*^T^Ir.

qft%^n^

06,

2,

II

S,

4;

4,

1,

R; Bib. Ind; Bom;

^|| M4, 06,

3rd pada
3rd pada

Mi;

corrupt. I have
again adopted the text of the
shorter recension for it alone has
text

ft:

^:

i. c.

then adds:
V.

4,

L.

1.*.

Mss. of the longer recension except

1 and C 6, add the second

hemistich of the stanza

6,

of the

II

11

S; R; L.

of the

II

IM

1,

f^r^pn^

"

Mss, of the longer

U ^

II

||

RV.

3,

05,

S;

IU

||

of the

4;

||

li

of the

^|| Ml, 01, C3.W2;

of the 4th pada

I.

H^tt^l

3;

164. 38;

AV.

9.

1.

28. 6.

jpfHT Bib. Ind. IV. 395, which

is obviously a
mistake.

THm

be associated with BfRtn only as

is done in the explanation, relating to soul, and not with the sun.
editor adopts the same read-

The

ing in both the parts of the oomm.

which are intended to contrast

each other.

wit

rr

<{ifH-Wi

^TT

Tf

1.

HUH

M4, 06,

*S;

3.

BV. X.

120.

*. ftftirTft

W W
2,

V.

II

4.

||

||

BV.

3,

Mi,

5,

4,

4,

6,

3,

5,

^ M
||

of the
I,

U H
W

1,

04;

II

3;

1,

<<

||

II

1,

4th pada

II

II

^V
3,

II

*^pT^fW^ft

T.

ff.

^r.

i,

^. ^. see

W W

1,

2,

MS, Wl,
.

5,

II

4,

loc.

sco Bib.
1*.

W3,

2,

Mi; Bib. Ind.

M 3,

3rd pada

1.

4,

3,

^11 M4, O6, S; lUHof

3rd pada

2;

4th
^C

R,

Mi; Bib. Ind.

4,

84. 16.

lad. IV. 397.

3,
1,

of the

VV

6, 4;

oit.

of the

II

2,

^g^ M

3;

02, C6, S; B,

5,

S;

M 4,

see op. oit. 398.

^3^r M

II

^T.

1.

3rd pada

Mi;

^. ^.

3; Bib. Ind.

3? II
3rd pada
II

VII of the

||

3rd pada
3, 04; II ^ II of the
3rd pada 05,
II
II
3; II
||
1, C 3,
2;
1,
Mi; ||
1.
II * || of the 4th pada

05,
pada W.I;

V M

BV.

II

1,

1.84. 17.

1,

4
3;
||

; ||

||

<< ||

II

^ \*
W
||

3,

2.

the

of the
of the
||

Mi

[8T

ft

?n

s ftfotfo:

stftfo

1 1

11

si

n
'

1.

||

H M
II

3rd pads
3rd pada

4,

3,

5,

*.

it ||

||

04; IU

II

W3 ^
H ^
pada Wl;
^ M C C W

RV.

II

II

1,

||

I.

II

Mi;

4,

W W

5,

1,

^ M
||

dth
U Vo
|.

RV.

pada
||

I.

4,

3,

pada 05,
1;
pada

M
||

M
M

2,

Mi.

3rd pada
3rd pada

Mi,

3,

II

3,

C 6, 3;
MS, 04;

4,

5,

W
1,

84. 19.

1,

3,
||

II

||

II

II

o! the

oil of the
of the
II

^ vo
W
||

3,

2.

5.

w W
i,

3,

2,

C5.

V.

4.

fe^ M

84. 18.

M
3,

of the

repeated in

is

of the

2.

3,

1,

of the

It

||

4fch
II

S;

6,

II

Mi;

1,

1,

10.

RV.

11.

Cf.SRV.

13.

I.

C 6, S; IK
C 4; |U

W
II

II

II

3;

^
3,

164. 20;

||

II

\rt

II

II

the 3rd

of

of the 4th

Mi;

II

VI

II

2.

AV.

9. 26. 10.

I. 164. 20. p.

i.

704.

Omitted by MSS. of the shorter

recension

3,

3,

04, 05.

Mi,

1,

2,

[ ftw fibro:

TT

^J ^fr ^M:

1,

07, S;R.

%$

11.

8;

rfct

2,

3,

m^if*^

%^f

V\

6,

3,

6,

II

M1.M4, C2.C3,

T.

Bib. Ind.

C6, C7, S;R;

2,

II

Bib. Ind.
]\I 4,

1,

4,

**&

7,

Bib. Ind.

M4, C2, C3, 06, 07,

S;

R;

Bib. Ind.

1,

M4, C2, C3.C6, C

7, S;

Bib. Ind.
1,

C
||

II

7, S;

1
1

||

II

2,

3,

IV.
6,

R; f^TR^o Bib. Ind.

of

RVKh.

M 4,

the 4th pada

II Mi.

VII. 55.

3,

M 3.
tj^ M 1, M
O**R

4, 02, C
C7, S;Il;Bib. Ind.

V,.

8;

R;

Mi,

1,

2,

3,

Mi,

Omitted by

31

3,

4,

M 3,
5.

Mi,

W W
1,

i,

4,

2,

1, eto.

4,

11. 6.
.

2,
.

34r

6,

06,07,

3,

1, etc.

C5.

RV. VIII.

02,0

4,

Bib. Ind.

n. fw^ftr*

8.

The entire section is omitted by

MSS. of the shorter recension:

M 3,

5;

3,

M 3; M

1 etc.

KS.XII,

l..p.

162.

1 eto.

3,

6,

r:

*T

firfirfcnfrftr

Itaftftr f^fir

1.
3.

RV. IV.
g*H3

ii

VS.

40. 5;

^ iss

10. 2i; 12. 14.

tho

of

'

yy

ii

ctlrr )

recension.
>

TRn?: C

*.

5.
i, etc,

1, etc.

M4,
C
C

9T3RftfiT
2,

3,

6,

3,

1,

4,

W
Mi, W
1,

1,

H.

1,

l&fes Mi,

W W W

C 1,

1,

M
M

1,

^.

1,

2,

1,

V.

M 3,

W3, C4,C

5.

M
vrftftifrm M
M

M M
1,

Mi,

V*.

M
S;

1,

4,

1,

2,

M
C

1,

4, etc.;

6,

R; Bib. Ind.

Mi;

fttpftTft

1, etc.

Mi
7,

W W
1,

2,

4, etc.

3,

3,

4, etc.

4, etc.

1,

04.
ft*fif ftvm M

3;

4, etc.

4, etc.

Omitted by
*R?f

2,

1,

**.

4, etc.

M M 4, etc.
M 3, Mi, W W

IV.

4,

*. ^fi^ra^^Rr !%:

5.

n.

4, etc.

2,

comes after

M
1,

in

Bib. Ind.

M 4 etc.

1,

eto>

M M 4, etc.
M M etc.
Omitted by M
M 4, etc.

4,,C 5.

4,

4,

1,

etc.

M 3,

Omitted by

1,

OT^ftT
7, 8; R;

5;

R.

i,

nSrfer.

1,

etc.

shorter

Mi;

M 4,

M 4, etc.
fHTTJTr%. M
1,

4, etc.

J,

^9f

efcc.

1,

HT

II

*f&

<l

II

ft

ffrT

^f

y^

ii

11

it

II

RV. VII.

5.

W C
Omitted
W C
3,

4,

3,

4,

59. 12.

Omitted by
by

3,

Mi,

1,

Mi,

3,

W W
W W
1,

2,

6,

sfgf

1,

'SfTW

Mi.

1,

^s^fn^f

7, S; Tl;
>.

2,

4,

Bib. Ind.
1,

4, etc.

2,

is
3,

1,

4,

1,

3,

4, etc.

4,

C7,S;R;Bib.
.

3.

omitted by
6,

3,

6,

The passage within brackets

Mi;

7.

Hkii^ii
lo.

2,

1,

Mi.

M 4, etc.
C

9,

1,

I. 99. 1.

M 4,

ft<jtl(d

4,

1,

It.

3.

M M eto.
M etc.

5.

Ml,

4, etc.

4,

RV.

1,

2,

2,

Ind.

2, etc.

Untraced.
Tlie

M3,

W3.

whole section
Mi,

4,

is

omitted by

05,-W

1,

2,

ff^nt
SRI
*

iir cfshrf?<T

'
i

SRT

yvs

II

11

\\

3 ^T 3TRT
ia

I)

*<

ii

II

BV.X.

1.

AV.

161.4;

3.11.

4; 7.

M 4, etc.
M M etc.

1,

53. 2; 20. 96. 9.

*.

^n M
8;

*.

<f.

6,

MdimM

6,

3,

BV.

1,

1,

4,

4,

3,

4,

2,

3,

2,

3,

6,

W W

Mi,

1,

is

BV. X. 129. 1.
Htftg C 5, M 1,

1,

4,

4, etc.

In the MSS. of the longer recension,

S, the

1,

line

4,

2,

3,

6,

7,

runs thus:

2,

5.

This

M 4,

1,

2,

3,

6,

4,

shows that this passage

should form an integral part of
the last section.
The section

sions

2, etc.

5.

ignored by Both. The evidence

of the MSS. of both the recen-

is

B; Bib. Ind.
.

1,

%wp45r

efcc

7, S;

4,

I. 84. 20.

wnf; Ml,
C

7,

etc.

C7, S;B;Bib. Ind.

The passage within brackets

3,

Mi,

M M

omitted by
t.

B; Bib. Ind.

7, S;

1,

i:

2,

B; Bib. lad.

TORfr**

C
.

M 4, C

1,

should be ended
4, etc.

MSS.

of the

recension.

W. J^far

longer

to

M M 4, etc.
1,

after

srvp-

word
Tpcftqr, the repetition of this
indicates that the section comes
an end

here,

but not after

APPENDIX

APPENDIX

Relation OF THE NIRUKTA TO THE FOLLOWING texts.

(1)

Taittiriya Samhita.

Maitrayam Samhita.
(3) Kathaka Samhita.
Brahmana.
(4) Aitareya
Brahmana.
(5) Kausitaki
Brahmana.
(6) Sadvims'a
Brahmana.
(7) Taittiriya
Brahmana.
(8) S'atapatha
(9) Mantra Brahmana.
Brahmana.
(10) Daivata
(11) Gopatha Brahmana.
(2)

(12) Aitareya Aranyaka.

(13) Taittiriya Aranyaka.
(14)

Sarvanukramam and Vedarthadlpika of Sadgurus'isya.

(15) Brhat Sarvanukramanika.

(16) Pgveda,
(17)

Pratis'akhya.

AtharvaVeda

(18) Vajasaneya

(19) Taittiriya
(20) Brhaddevata.
(21) Astadhyayi of Pa^ini.

(22) Arthas'astra of Kautalya.

(23) Mahabhaya of Patafijali.
(24)

Purva Mima^sa.

(25) Sarvadars'anasamgraha.

THE

THE NIRUKTA.

1. 15:

** sm*T

TAITTIRITA SAMHITA.

I. 1. 8. 1

I. 2. 1. 1

I. 2. 1. 1

3.

4.

21:

STTPfT

nr:

I. 3. 5. 1

7.

^raj HHT 5CR^T ^IT:

VI.

1.

II. 6.

VI.

1:

I. 2. 10. 2:

sfift
2:

7.

10.

ITT ^rr:

2-3:

jM

175
TTJ TITRr TT5
5. 11:

II. 4. 14. 1:

fW^cT.

4*<l$l(3Ut&d4:

6. 8:

^ ^T^%5
iT

7. 24:

cfWr

8. 22:

sTfcm

TM:

^t

III.

fft ^nfrwft

srqRr

^nr^-

emm ^

T3-

10. 5: <r^0flti^^

2. 7. 2: sr 5r

II. 4. 10. 2:

srffcfr

VI.

ffi*rr>

1. 5. 4:

JMIIgJIMl:

Wf

ftf

I.

VI.

VI.

12.2:

II. 4.

5^ *n

I. 3. 5. 1

l:f^i

I. 8. G.

VI.

4. 17:

2. 7-

3$

3:

I. 2. 12. 2

5.

1.

1:

>

*<ft

3. 3. 2:

3. 3. 2:

THE

THE NIRUKTA.

APPENDIX I

TAITTIRIYA SAMHITA.

III. 3. 11. 4:

3fKT
i

12. 18:

aj

12. 41:a?ft:

V.

5.

V.

5. 18. 1:

V.

7.

THE NIRUKTA.

22. 1:

26.1:

THE MAITRAYAN! SAMHITA

1.5:

I.

1. 15:

I. 1. 9:

1. 15:

I. 2. 1

I. 2. 1

ll.

Vol.

6.

III.

9.

I.

p.

1G8:

III. 9. 3

ftfiri

II. 9. 9:

I. 4. 11:
2. 14:

III. 3. 1: ^ I

3. 4:

IV.

ijgr

=?r

6. 4: a?'?

ftri

IV.

3.

20;

7. 9:

I. 11.

3. 21:

I. 9. 4:
i

4. 6:

ft

1. 10. 4:

IV.

1.

[APPENDIX I

THE NIRUKTA.

THE MAITRAYA^I SAMHITA.

4. 17:

I. 2. 7:

IV.
4.

I. 10.

cT

IV.

11:

5.

*TT

^T:

IV. 13. 10: d

21:

5. 5:

gi^

13. 8:

14:

13. 4:

ct

srfWt

6. 16:

IV. 13.

SffcT

7. 13:

9:

<r

II. 2. 11:

II. 2. 10:
I. 4. 14:

7. 17: srerft

^TT

?lcf

7. 19:

I. 8. 2:

7. 23:

II. 1.

2:

II. 1. 2:

II.
7.

24: arfto?

II. 4. 8:

IV. 13.

8. 19:

8.

1. 2:

20:

32

11

ffoftl

7:

[APPENDIX I

THE MAITRAYAN!

THE NIRUKTA.
8. 20:

I. 8. 1.

'1.4.

12:

IV.

13. 8.

9. 43:

IV.

13. 8.

12. 18:

III. 14. 15

12. 14:

I. G. 12:

8. 22:
9. 42:

SAMHIT/L.

^7 n

cl

"

THE NIRUKTA.
1. 5:

1.

5 -ft^ll^cl1.

THE KATHAKA SAMHITA.

XIII. 14: snf* sir
VIII. 3:-sr%gft3

srrjprr

lOigftjfri

14:

1. 15:

VI.

a^RTrn
^5l?T^

2:

VIII

2:

I. 8:

II. 1: afta^
:

2.14: ^

^T

II. 1:

XXI.

at*

srg

3. 4:

3. 21:

IX.

9:

IX.

7:

XXXI.

4. 6:

4. 17:

XXVII.

5ft* n

VTI:

7:

II. 8: gft* nr

XIX.

13:

5. 5:

XXXVI.

7. 13:

X.

7.

24:
[

sfft

^3 % ]

9:

9:

XI.

1.0:

8:

prar

[APPENDIX I

THK KATHAKA SAMHITA.

THE NIRUKTA.
8. 4: ensftRrcisauiidia =*

8.

WTH;

XXVI.

9:

VF\

W:

8. 20:

VI.

8. 22:

3fR*n

XXVI.

9: simr

XXIII.

9:

XIX.
XIX.

9. 42:
9.

1:

43:

13.

XXV.

11. 29:

XII.

2TT

0n3IT%SRF3r

13.

10. 5:

11. 31:

8:

<

XXII.

12. 13:

7:

arft
i

THE NIRUKTA.

1. 16:

7. 3:

qftifisNn?5i5nq&:

I. 4. 9:

f|cit4

THE AITAREYA BRAHMANA.

V.

2. 24:

XXIX.
5 1

ft

4. 18:

q*

THE NIRUKTA.
3. 17: sffiftuftir;

4. 27:

M-eRfa;

THE AJTAREYA BRAHMANA.

XIII.

<friHK<tfl&

^ tfWi

10.

2:

I. 1. 14: <F
[:

4. 27:

5.

11:

^^

^rfWt

7. 5. 8: fiRr

I 3Wr

5RTT^t

5i*fh^

^ ^^fT

^i*0

3^ttK-

snft

w>i:

fl^

II. 17.

!!

^r

2:

^ t

7. 11:

II. 17. 17:

II. 17.

V. 32.

17:

1;
l

7. 8:

e^cil^R^VhlPu 3R OT: 5n^>

II. 32. 1:

III. 13. 1:

IV. 29.

1:

VIII. 12,
7.

10:

3$dl(U$*Nftft

APPENDIX I

3?^fft^5^

4:...

II. 32.

III. 13.

iv.

i:

31. i:

VIII.

12.

^
4:

^mtft

THE NIRUKTA.
7. 11:

3?ttoic^ift>#*reftf5r

THE AITAREYA BRAHMANA.

aflJr

3ft-

II. 32. 1:

III. 13.

V.

1:

1. 1:

VIII.

12. 4:

H<^i
7. 11: *ntfflfi^b(NT: ^*ft

q?M

i*l"&

V.

4. 1:

VIII. 12.

4:

VIII. 12.

4:

*7

11*

f-^Yft^j^'i!

Q I^ij^ji/^-^i

j_Tv .TV

^__

"\^

12

VIII. 12.

7. 12: q'ffo

qg^r

7. 17: 3Nift

^rfT:

vfqr&

^t

7. 23: ^nrf^-

7. 23:

V.

^T^T

rrfifrn^

srfir: gsft

l^rft^Jt

4:

19. 6: qsrr^r vfa'...

1. 1. 4. arffiS

w l^w-

XII.

3. 4:

^l*mft

VII.

9. 1:

spnft

APPENDIX I

[APPENDIX I

THE AITARBYA BRAHMANA.

THE NIRUKTA.
7. 26: mdRfrii
8.

X.

*rrg:

6. 7:

8. 22:

STO ^

ST??RT: SFTI

I. 11. 3s

SI^MI

SIM I

1. 17. 14:

SPfRT
8.

22:

11.

^rml ^R^ci

^r^

29:

%TTT

an

*miw

11. 31: qr

12.8: ^URTT

Jiwm^

^r

?& ^

qr

HI-

{^nm^ qtmr VII.

gfi^m^

^n:

IV.

THE NIRDKTA.
^^iPrt^^^f*^

qifm %$

4. 27: qfe*

^rf%^

% I

sftftr ^r

11. 3

7. 1: snrreftf

I. 16.

6. 31: 3T^RT^:

16. 39:

I. 16.

12:

I. 1C.

40:

THE KAUSITAKI BRAHMANA

d^*'(l"ij

XXIII.

XVII.

^^:-

5Rrr%

7. 5. 8: ftB
7. 5:

*r*

J[ ^ SCTOT

nit

38:

2:

T^TT

4:

III. 2:

^ftfir

*Ttarc

I. 16. 36:

1. 9:

iiR^i.

8: ?r^

11. 2

^^^

?jt

8. 1:

VII.

JTR^J^^M

12. 41: ^fJnif^^^'d

crt

^I^T:

4)^lrfl

m U%& ftwft

5?n^

VI.

t^ ^RTT |& ITOT:

13:

VIII.

8:

THE NIRUKTA.
7. 8: arcRTiwfft^fr

APPENDIX I

KAUSITAKI BRAHMANA.
N: w.-

3*4

Weft

VIII.
5fa>

XII.

9:
...

4:

XIV.

1:

XIV.
XIV.

3: 3ri$nit%
5:

XXII.

writ

w^

1:

^^ ^ ^1

......
...*TT33ft

^
tor

q,

7. 10:

arfen^NnR

aRitarafeft

II

VIII.

9:

XIV.

1:

$f

^I^HTTU

XIV.

3: t

XIV. 5:
XXII. 2:

f 5ft-

XVI.

^I

l:
1

^^

^^^nTT^

7. 11:

^PqiteR^ift

SJ^ 3ft*

XXII.

2:

VIII.

9:

^>:...

XIV.

1:

[APPENDIX I

THE NIRUKTA.

KAUSITAKI BRAHMANA.

XVI.

XXX.

^UqMH.

XXII.

3:

XXII.

5:

<

7. ll:

3.

^mcff

cT

5RfH! ter

XXII.

7. 12: qftR:

XXIII.

XI.

qsfTO

I.

7. 23: 3|*nfH
7.

23: 3?^r

7. 24:
7.

17:

3|%

s^Rtw g^i^i^irtl

qi snfiRitsBSkrsR:

f|

^J

3%&

ftgii^t*&*T

33qT q

5&

3:

8:

gf^s^

smt I

f^nd

3W q^4

XXV.

XIX.

4. 7:

t^TTo5:

I...

1:

3:

III. 4:

^& VII.
X. 3:

10. 32: smfoftsft

2;

IV.

X.

XIII.

f& ^

^n:

4.

3,

3: ^l^lbMlci^^l q

V.

%riq)s^i^i:

I q%:

2: 3TT

IV.

^ ^PTl

SRfRT

3:

Ifcb'cbMiw:...!

8. 4: omftf^TT^'mcf^

8. 22:

VT3T&

9:

VII,

^T^

i: 5imr

SIM I
6:

^^n^r arqr^r sr^rsn:

JPTFSit

3?A I gftm

THE KAUSITAKI BRAHMANA.

THE NIRUKTA.
11. 29:

11. 31:

1:

ill.

37

APPENDIX I

<T

Hi u1

5R7

12. 8:

TT%

12 14:

xviii. 1:

13:

vi.

THE NIRUKTA.

THE SADVIMS'A BRAHMANA.

7. 17:

iii.

11. 29:

IV.

11. 31:

7:

IV.

3?f^

6:

6:

^TT

ff.

THE NIRUKTA.
1. ISi
1.

......

TAITTIRIYA BRAHMAXA.

III. 2. 8. 4: 35

15:

3. 8:

THE

III. 3.

<t

7. 1:

II. 3. 8. 2:

II. 3. 8.
<< c

4:

n*i'% id
sj

3. 20:

I. 5. 2. 5, 6:

3. 20: Sfcnfr

II. 7. 18. 3:
I

33

<c

^rrft

APPENDIX I

THE S'ATAPATHA BRAHMANA.

THE NIRUKTA.

1. 15:

swwfsPNtenj:

VI.

3fa$ srre&TO

1. 15:

S# f|#:

III.

I3H*

t*R

III.

p. 505:

1. 3. 7.

1. 2.

2.

i.

^%

7:

7:

The passage

in III.

4. 10.

6.

is

repeated

and III.

12. verbatim reading

2.

and

3ffe:

for g*: respectively.

II. 5. 2. 9:

SW-zHjW

6:

2. 10:

TTN:

lf^T$P5*T^ yfa 3fcq%

sg^S^reTT^r:

S*?fa^-

IX.

4.

XIV.

^rf

^if^T vgftfe
3. 4:

3Tin^ffTcH^%

f^^f^RT^

3. 16: cWt T3: lT^fd:

4.

21:

3?*nftr

^fi^M

XIV.

VI.

^^

ft^iJ-

9:

2. 2. 2. p.

^tS^

1.

1035:

v^cKHl^

ti*jS

^5^5^^

9.^4. 8. p. 1106:

2. 1. 4:

I. 9. i.

2427:

3?r

aw %

'

8,

*TCg:

[APPENDIX I

THE S'ATAPATHA BRAHMANA.

THE NIRUKTA.

XII.

also in

XII.

3. 2. 3: tffa

XII. 3.2.

3. 2. 1.

^ I

5RTT&

9* <T*

4s

375M

5: 3Tft:

^ft^TRtsTT^}^ ^tfft^-

XL

2. 3. 1:

<s!%sft

7. 14: 3Tft:

^Wc^

*R&

3T1?oft

9fR

H.

VI.

2:

4.

2.

11:

1.

1.

7. 17: o?*nft ?ii4H *H^f

^SRirs

7. 23:

sjftr: ^?ft

! 6. 2. 8:
<&q

f^RTIi;

9rai*i)<fiRfcf

|&

^Tft^f:

IX.

3. 1. 25:

VI.

6. 1. 5:

^f ??:

?T

I^PT

7. 24:

g*tRnqi4}f^ %Sf!$|U!l() VRf^tTi

7. 26: STRfft^T ^Tg:

XIII. 3. 8, 3: 5[4(PNt)
V. 2. 5. 15; VI. 6. 1.
VI.

4. 3. 4:

T^t"
8. 10: 3^rWTnUT
8.

22:

5Jr^t%

^U^T

I^RI ^T

VI.

^ STM^^t^ra^T^n
5RT5H

^^s^rr

fgt

5.

9?q

7. 2. 3:

I. 3, 2. 9:

I. 3. 2. 8:

^$reKOT&

[APPENDIX I

THE NIRUKTA.
8.

22:

5TTTT

EM

SUitai:

9, 20: 33 fr $ff^gf()<i

THE S'ATAPATHA BRAHMANA.

3T

Sf'JzjRr

d&&MMOTfri

XI.

2. 7. 27: 5JTTT

VII.

ftrgteTBRm

9. 26: 3H<T smJtth

A
IU.

D:

_..

j-TtJl

j_

I. 9. 2. 20:

VI.

_.rvf^

rr

,f\.

r\

.-

^^tjvn^w <jJic<H*lW Smsw**!

10. 7:

Qffincft

10. 8:

5nt:

2j^T

"v

12L.

V.

^Vwft ^7

am

1. 1. 9:
i

1.

/*

o:

2. 4. 13:

VI.

1. 1. 2:

ff

10. 26:.

^ S^

SPITS*!:

&

5. 1. 22:
[

9. 24:

&j^r...^t^

10. 31:

*rfcrr

12. 14:

3T^^T

srerfa iraift

^t?i Jrefcn

7. I. 1

I. i. 2. 17:

^l^<rf^HT

XIII.

^^^1
f&

sfon I

7. 4. 6:

^T

THE NIRUKTA.
I.

15: 9?fa^ 5fR^f*I

THE MANTRA BRAHMANA.

I. 6. 5:

The following 2

6. 6:

stanzas are quoted by Sayanacarya in the introductory remarks of his commentary on the Mantra Brahmana.

Cf.

N.

1. 18.

[APPENDIX!

Daivata Brahmana of the Satnaveda

III.

Khanda

THE NIRUKTA.
N.

KHANDA

7. 12:

R^-cWH^
:

in.
1

TR^ft

1*

N.

nil

1^

3F

13:
I

*\v

This passage

Gune

in

is cited by
Bhand. Comm. Vol.

p. 51.

GOPATHA BRAHMANA

THE NIRUKTA.

II. 2. 6;

1. 16:

2.

10:

T:

4.

I. 1. 7; p. 7:

27: 533:

p. 171:

I. 5. 5:

[APPENDIX I

THE NIRUKTA.
4.

27

GOPATBA BKAHMANA.

119:

I. 5. 5; p.

7. 8:

:-

29; p. 21:

I. 1.

I. 1. 17;

I. 2.

p. 13:

ft

^RT*&

ci^T

24; p. 62:

^TT

II. 3. 12; p. 199:

IL

7. 10:

10;

p. 196:

II. 3. 16;

p. 202:

3.

I. 1.

29: 2J^rr c|i$4cf*l

I. 1. 18:

TO

1. 1. 17:

*n

2. 24:

II. 3. 10:
II.

3.

II. 4.

12:

4:

<t

f|

THE NIRUKTA.

APPENDIX I

GOPATHA BRANMANA.

7. 11:

1.

29:

^^ u
.

I.

^t gti

19:

i.

<T$T

2.

II. 3. 10:

II. 4. 18

I- 3. 8: 3

7. 12:

I. 3. 10:
1. 4.

^r

7. 17:

7. 23s

ift

8. 22:

cTT

II

24:

12

1.

2 - 20:

II. 3. 4:

JR^T
11. 29;
^ri

5pn<l

II. 1. 10:

11. 31:
^ftrTU

12. 14:

THE NIRUKTA.
4. 27:

SF ^ I

THE NIRUKTA.
2. 11:

I *PT

II. 1. 2:

THE AITARBYA ARANYAKA.

III.

2.

THE
II. 9:

i:

^nr

TAITTIRIYA ARANYAKA.

cff

THE NIRUKTA.
N.

1. 2:

N.

1.

15: ^qrrfteJRT^

N.

1.

20:

s&Wq-farait

N. 2.10,11:

t^

SARVANUKEAMANI.
Paribhasa

2. 24:

s ftwBN>

^35R

7rrgr

jN. 5. 13:

vJsj^'-^Ki ..i^T^i <^MrPJJ5fl-

N.

cTsnfr

7.

!h

^wrfr 5JTtTRrc<ffaf

N.

7. 3:

N.

7. 3: i^FT^r^fi ^ri'i^r^i

^
N.

1.

61. 98:

cf.

rs. 2. 11: =tr,R<^ific^

N.

ERlqsuiqr

paribhasa

2. 4: 3p?r ^I^W

18 3 3:

qfcTRi

*.

si

paribhasa

2. 5: qr

paribhasa

2. 7:

56. 34:

7. 4:

*TT%T*CTJ^iforMT

tr^

sficTT

paribhasa

2. 14:

t^r

2. 16:

pari 2. 18:
pari 2. 12:

7. 5:

fe^T

^ ^j ^
:

qipssft
:

N.

^ ^ft

166. p. 12....

pari

N.

APPENDIX I

7. 12: s^tffo

g^ro

% TOT:

^FcTft^r-

...... srft qn

paribhasa. 2. 8: ft
?cTte

par i 2.13:

paribhasa. 2.

6:

^1

^IHk^f

[APPENDIX I

THE NlBUKTA.
N.

2. 10. *&riti

N.

2. 11.

vxwt

DlPlKA.

Ved.

dip. 2. S; p. 60:

Ved.

di P- 2

fr

Ved.
Ved.

7. 12:

>

II

dip. 1. 1; p. 57:

^f^RT^

N.

4 P- G0: 3 ^

H^|5

3^5

dip. 1. 1; p. 57:

^?F^TOI

N.

9.

32.

SF^E:

^F^T'it

Ved,

dip. 1. 2; p. 58:

THE NIBUKTA.

R. PUATIS'AKHYA.
-

1. 1:

12. 5: G99:

12. 5:

ii*fKg<<Ki3<KPft

700-701
:

12. 8: 707.*

12

8:

12. 6:

1. 4:

1.

9:.

702-703

n; ftqRfT...TTJJ qni

12. 8: 707:

aw

12.

17:

9:

708:

2. 1: 105: ^

34

THE NIRUKTA.

APPENDIX I

ATHARVA-VEDA PRATIS'AKHYA.
1*

1. 1:

The following verses are cited

by the commentator in the
begining of the fourth chapter
see J. A. O. S. vol. 7. p. 591 ):
(

II. 1:
\

N.

cf.

1. 3.

II.

17*.

tt*i

^c

ar^rft^TT q ^Ti^pftR^r:

II

ii

THE VAJA. PRATIS'AKHYA.

THE NIRUKTA.
1.1:

8.

52:

1. 1:

8.

54-55:

3:

1.

*re

VI. 24:

1. 4:

THE NIRUKTA.
1.3:

THE

TAITTIR!YA PRATIS'AKHYA.

1.15: 3?I5IRtTTTf^I^7ftRnM^rf|: U

THE NIRUKTA.
N.

1. 1

N.

1. 1:

N.

1. 2:

BRHADDEVATA.
!Brh.

D,

Brh. D.

II. 121:
I. 44:

Brh. D. II. 121:

q

THE BRHADDEVATA.

THE XIRUKTA.
N.

3T4

1. 4:

mim

APPENDIX I

3-^13%^%

frr-

Brh. D. II. 89:

H^ft

N. l.i: ?tam% ^rarrc

3TJTr4

N.

SW^

N.

9TO3T rare

1. 5:

6:

1.

5T

sFmffc

*?:

TO**:

Brh. D. II. 91:

Brh. D. IV. 48-50:

ftr*

^^1^ Brh. D. IV. 50-51:

I!

^TO
N.

II

1. 9:

q^OTref

fonsf^mT:

^it-

Brh. D.

II.

90-91
r:

II

N.

1.

N.

2. 2:

20:

^T^^^^^T^

ft^aiTl

3T^ ?Tfeg[?wi%^Tfe

w-

^...

Brh.

I).

Brh. D.

I.

18:

II. 106:

II

N.

2. 10: %wrfo$TTf^T: 5FrR3j sffefr

Brh. D. VII. 155-157;

VIII.

1:

5T

II

VIII. 2-6:

APPENDIX I

THK BRHADDEVATA.

THE NIKUKTA.
:

N.
N.

IX

2. 12: gdfef:

17:

2.

N.

2. 18:

N.

2. 23:

3*

ttf

arftwri^

3W

Brh. D. V. 166:

Brh. D. III.

Brh. D.

3T

5W

9:

135-136:

II.

N.

Brh. D. IV.

2. 24:

106;

107:

N.

Brh. D. V. 149:

5. 13:

II

N.

5.

Brh. D. V. 155:

14:

RT% %^T srm^R;

N.

6. 5:

N.

6. 31:

5HP2

F^cfh..3ict.

Brh. D. VI. 138:

Brh. D. IV. 139:

^T^rT^:

N.

7. 1:

Brh. D.

I. 6:
i

'.

N,

7.

3:

Brh. D.

I.

It

3:

atf

ft:

THE NIRUKTA.

APPENDIX I

THE BflHADDEVATA.

N.

7,

4:

Brli.

N.

7.

4:

Brh. IV. 143:

D.

I.

73; 74:

^rft

3rrg'4

3
N.

7. 5:

N.

7.

8:

$*: SRT-.S^ 3*RU

3?q

Brh.

Brh. D.

N.

I.

I.

119-120:

I.

Tft^t
117-118

rr^
i

G9:

I.

ajrarf

Brh. D.

recension

II

7. 10:

Shorter

115-116: <?t^s4

I.

130-131:

II. 6:

Shorter recension
:

II.

2-5:

II

n a

^T

T:

jwrr

3:7

[APPENDIX I

THE BHHADDEVATA.

THE NIROKTA,
N.

7. 11: 3?HT <stR<icffa*T^T

TO

w&

Brh. D. II. 13:

3?4r

atfH *re4

'

II. 14:

II.

15:

ipr&r

f^rer^:
II. 1C:

cf. I.

7.

13:^nTr:...$TfW3:..

,..sis'*n-

g^m

11(3:

1.

N.

ii

131.

Brh. D. 1.17:

*^

3"
N.

7. 14:

srfjf:

^CTRT

srjfjfte^f

Brh. D. II. 24:

r:

N.

7. 18:

qpr

^^

*
:

3?9T rtrfS-

WMM+Hd

3T1T

Brh. D.

^^^ ^

I. 78:

'H

1^3^" 5WH

II

N.

7.

19:

^T3%^T:...5fT3TT^

%^

Kl

Brh. D.

II.

N.

7v

23:

ifeR5R^Tt5f^*rft'3^n*T3-

92:

30:

%Rr^r
II.

I.

31:

Brh. D.

I.

102-103:

<*fa:

[APPENDIX!

THE BRHADDEVATA.

THK NIRUKTA.
N.

wrft wrfWt ai/rret Brh. D. II. 1G-17:

sHfrsRt 5*: n sftwrfrJ
annft sNtfrt 3% * -

7. 23:

ft

24.

cf.

7.

N.

7. 24:

^Hil^KVHST JRrg^s^W:

Brh. D. II. 8-9:...qi&r 3 yam

N.

8. l:

T:

N.

^WT^I ^4

sfiroten

zfim-

Sl^

8. 2: evcd

Brh. D.

?ft^:
:

^ ^r

sgfj*:

I.... ..............
r:

3TiW-

II. 25:

guii^ U

Brh. D. III. 61:

i^ft^l^t:

II

Brh. D. III. 65:

N.

8. 2:

arMiren

II

H^TRr ^PR^ Brh. D. HI.

^ftsr

III. 64

II

Brh. D. III. 63-64:

I

Sfs^f
I

N.

8. 3: TT^

N,

8. 5:

^
N.

ft

iRRf

gi^rr

^na^pR^urr:

^T qi^filRrr

SPTRT

^M*

siig^i^

XM^T^RT: ^RR

Brh. D. III. 26:

8c 6: ^TT?wt 3Rf $

WTR:

^Tf

II

ar4 snrprf ft

Brh. D. II. 27:

fe& fT^R:

^T^

1^

Brh. D. II. 28:

III. 2-3:

N.

8.

10: ;r%fr TTfiRW

^f^R

^-

Brh. D. III. 9:...5TOnraM

I

<ift:

THE BRHAPDKVATA.

THE NIRUKTA.
N.

8. 13:

X.

8.

c?rer

?TTO:

enforce sfr

<BJf^ flfTTflRftsffrftFt STR^^fr:

X.

Brh. D.
3tS*n

22: dl'wHf^faF^rnftti^ift

8.

Brh. D. III. 16:

^rf^^STTffr^ ^

14:

APPENDIX I

III. 25:

*H^ft%

*T^

Brh. D. II. 154-157:

^tar

ar?fa

STOTO

infr n
11

N.

23:

0.

H<*t *|t*f ^ft'^H

Brh. D. VIII: 12:

=*

711

X.

9. 40: 3?n^fKt

ipt

^rrgs

3 ^RT- Brh. D. V.

8: ^rg:

ft^

^TTters ^n?1?!^

^(ti

fjTrcfKr

f^ 3
N. 10. 5: qr^TT?ref ^^ftr^r 'PTSTO

X.

10. 8:

CT ^r

OT^f

^Pn

^ 1?*^ ^ *FTn

Brh. D.

^3^15^

3^:

^IT^^I^r:

II. 34:

Brh. D. II. 36:

N.

10. 10:

q^^^RTfrqffcTO

rri-

Brh. D. II. 37-38: ^tori

^i

q^

II

Brh. D. II. 40:

X.

10. 12:

wraftAwr:

N.

10. 27:

crr^:...^s^cift^%^i

N.

10.

42:

qi?TT

^cTRT*T*farTr3FJ*r*dl ft

Brh. D. II. 58:

Brh. D.

I. 17:
I

[APPENDIX I

THE BRHADDEVATA.

THE NIRUKTA.
N.

10, 44: 4teft:

N.

11. 5: *RWTn3Ri?flr

N.

11. 6; jfryfmJlfl
TT

N.

N.

*t

*R?t

vTCRrtor

^d

ITRTT

qa vmi-

Brh D. V.

Brh. D. VII. 129

(B):

Brh. D.
^t^T

11. 16:

^Rfcrr

^rnr

5$

-**R

12. i; ^refaft <iNiftwiiagrtrt

i

166:

II.

^5 wfr

60:

TI^TT

Brh. D. III. 83:

Brh. D. VII.

126:

^
i

II

N.

14:

12.

tf:

^M^M^a-

Brh. D. VII. 128 (B):

5
N.

12. 16: are q^trrtq

srfr

cfcr

Brh. D.

II. 63:
:

N.

12. 18:

aw

^ftMvr^Vf-

Brh. D. II. 69: iM|

:

N.

12.25:^%^Rn%i

N.

12. 27:

^m^nr^R%%

Brb. P. II. 65:

Brh. D. II. 67
n

N,

12. 40:

g
35

*g ftft^d

cffftfcrrcf

Brh. D. II. 133:

PANINI'S ASTADHYAY!.

THE NIRUKTA.
Cf. 1.

APPENDIX I

I. 4.

3.

83-97.

I. 4. 89:

1. 3: an

I. 4.

91:

I, 4. 94:
.1. 4.

96:

I. 4.

87:

I. 4. 88:

1. 17: <K' *3Trt:

*ftm

1.

97:

I. 4.

109:

ar

THE ARTHASISTRA OP KAUTILYA.

THE NIRUKTA.
N.

I. 4.

II. 10: 28, p. 72:

1:

?T3f

N.I.
N.

3:...

1. 4: ere

ftqrm

THE NIRUKTA.
1. 7:
1.

13:

II 50:

I.

1. 18:
1. 20: ?fWt

2. 2:

^
2. 5.

THE UNADI SUTRAS

II

sffafts^rsn-

crar-

1.

150:
4:

147:

I. 29:

III. Ill:
II. 67:

^rsrarrt

III. 66:

2. 6:

IV.

2.

27:

I.

67:

151:

3. 5: r

V. 28:

3. 10:

I.

3. 21:

IV. 165:

4. 10:

III. 160.

4. 17:

II. 66:

7.

APPENDIX I

24:

100:

ai

III. 89:

8. 2:

II. 50:

9. 27:

II. 58:

10. 5:

II. 22:

10." 4:

I. 13:

11. 30:

III. 40:

THE NIRUKTA.

THE MAHABHASYA OP PATANJALI.

Vol. III. p. 274:

1. 1: 3?ft

1-

M^Idlf^t

V.

3. 2.

^^

3:

-q^ift

Vol. II. p. 418:

* Of. Annals
of the Bhandarkar Institute, vol. IV. part 2. pp. 119-120.
The reference on p. 119
in lAe Annals is full of inaccuracies.

The passage

Unadi I. 156; I. 158; II. 235 is wrong; the correct reference being I. 150;
147; II. 67 respectively The quotation of the sutras is wrong on the
same page: srggft etc. should read sr^ijgfr. On. p. 120. ^rcrf^vqf
IV. 67.
to
I.

f^

should read ^^if^rtf^TTl The passages of the Nirukta are also

inaccurately
Bub the
quoted: On p. 119 the derivation of 55$pft: is quoted as g^<^mig|
Tne
passage in the Nirukta 4. 10. is the following:
53$TW
|

^ftatw

reference of this passage is wrongly given as 4.9. On p. 120

'<M*fa'<lWfo: (sic.) should read qft: ER^ l-tffof ^TO
Similarly N. 3. 5, 3^3 SfrffrM ^f^ ( sic. ) should read sw$ ^T
'

N.

2.

18).

THE MAHABHASYA

THE NIRUKTA.

2: ^wnffmr^TTj

3X?&

Vol.

1. p. 1, 5:

1. 4. 4.

Vol.

1. p.

*tomy s^fK 1.1.

'i

6.

q^

*R

^rafsMEKT

;:

cfr& ^T^faftn

1. 3. 1

356:

Vol.

1.

Vol.

1. p.

Vol.

1. 1. 9.

1. 2:

OP PATANJALI.

1, 1. 1.

1. 1. 1.

APPENDIX I

p.

1. p.

Vol.

*9w
i

C: ft

105:

175:

er

^^T

258:

1. p.

R
i

..

3:

tfrihfT ^3

i^lf 3T^lf7i<lgRft 5TI^-

Vol.

1. 3. 1.

Vol.

2. 1. 1.

2. 2.

JHI^

6: iwriRn^ qfa

gtenst

Hm^r^

1.

I.

Vol.

256:

p.

I. p.

365:

416:

393:

2. 1. 3.

Vol.

5. 1; 1.

Vol. 2. p. 343:

5Tf%

1 4: *TRrf arrert

I. p,

qc&

I. p.

1. 3. 1.

Vol.

1. p.

1. 1. 3.

Vol.

I.

5. 3. l.

Vol.
r:

qft

256:

p. 38:

II. p.
etc.

407:

APP1NDIX I

THE NIRUKTA.
.

THE MAHABHATA

7.

5.

I.

Vol. III. .p. 16:

6. 1. 1.

$tf

OF PATANJALI.
J

Vol. II. p.

1. 2.

356:

Cf. 3. 2. 2. Vol. II. p, 119:

9:

S^lf%

Vol. III. p. 408: sftssRnft

1. 1

1.

3.

15

3.

1.

Vol.

I. i. 9.

^3.

$f

Vol. II.

175:

I. p.

s^r^rs^ *r^rrtM(:

Vol.

1. 1. 9.

p. 138:

I. p.

17G:

2.

1. 4. 4.

1, 17;

3ft*TT

8.

18:

1. 19:

3.

1. 1. 1.
c^||

II

Vol.

1.1.

Vol.

I. p.

3G3:

354: <R:

1.

Vol.

III. p.

Vol. I. p.

l^l^Hcf

1. 1. 1.

I. p.

^T3J%

Vol

2:

I. p. 4:

430

[APPENDIX!

THE NIRUKTA.
2.

swgqvn^

1:

*refr

eWMRRrft ?

2. 1:

fa$?lW&fr
2. 2:

THE MAHABHASYA

3W3^g-

C. 1, 1.

n*:

1. 1. 2.

*rcfr *Jter

Vol. III. p. 17:

Vol.

srefirtfaiw

*TM^

$ft3t%5r

1. 1.

Vol.

l.

5115

TlM

2. 18:

2.

^TTfR^r:

21: ^fti^

srm

3. 1:

I.

>

^>1:

p.

^:

W&: forai:

OF PATANJALI.

ft^:

I. p. 9:

Vol. III. p. 3G:

3?i^^

S<T: i-...^r^m

$*TR i...^i^r q^ft^

^r

Vol.

III.

1C:

p.

Vol. II.

5. l. 2.

m|fcr:

p. 356:
I

3. 9:

*R ^Wc^

fofcftfr ^T:

Vol.

5. 1. 2.

ftffift&TH.

3. 16: enteJtssr
ft?IT

*rt3i>

tM ?n^fiw(t-

^-TOI

41^ (^cf

If^fkl:

3, 1. 6.

Vol. II. p. 87: t&:

1. 2. 3.

Vol.

3. 21: %*r:

^nq^:

^t%sft"
5fr
4. 9:

356:

p.

Vol. II. p. 146:

3. 3. 1.
3TTCT:

3. 18: fof:
^T^T

^3^^

STTX

II.

to^" ^TftT^ srefa

4. 10:

Tj>i*te...n^T
:

f:

II

cTrf

:;

I.

ti^ft^ MftM'llH

SR^^

Iftfo
i

^fM

^ftn

1.

I.

pp. 245-6

^<4(<icl

1.

p.

4:

1. 1. 1. p. 4:

e=^^

*T2ri^

fi^^ft ^r^r i...(kT

THE NIRUKTA.

APPENDIX I

TUB PURVA MIMAMSA

OF JAIMINI.

1. 15: 3NTft

1. 2. 36:

1. 15: aroiuj

1. 2.

1. 16:

1. 2. 40:
1.

30:

3.

TO;
1. 2.

16:

38:

^Tr
1. 2. 41:

1. 16:

gurwi

^:

1.2.45: 4
1. 2. 47:

1. 16:

B-p^
1. 2. 49:

1. 16:

Sarvadars'anasamgraha.
THE PAXIXIDARS'ANA.

THE NIRDKTA.
1. 1:

p. 140.

1. 1:

p.

144.

1. 1:

p.

135

1.

frote.

p. 140:

The

q"

3$

references are to the pages of Sarvadars'anasamgraha edited in Bib.

Ind. published at Calcutta in 1858. The system of Panini is discussed
in the 13th section of the Sarvadars'a. pp. 135-147 in this edition.

36

Additions.
P, 4. line 9:-Devariija says that Madhava does not read
but ftr^ and sn<r^ as synonyms of water, ft^ occurs in the
Veda as a synonym of water, but as Rr^nj; is used in the spoken
bhdxd ) in the sense of water, the adoption of ftra^ is not
WT^ is extremely obscure. It has never been
quite appropriate.
of
water by ancient teachers. It may however
used as a synonym

language

be explained in the following way:

P.

9.

ll:-For

I.

p. 738: sra

Siw:

*re

as a

synonym

of sra

S'B. 9. 4. 4.

cf.

3.

P. 10.1. 8:-s^H[o5T are quoted as synonyms of cow by S'abara

commentary on the Purvamimdmsd. on X. 4. 32. p. 492.

in his
(

Jivananda's edition.

P. 11. 1. 2:~3atyavratasamas'rami attributes the reading H%

to Devaraja (see p. 236. Bib. Ind. edition ). This is incorrect
for Devaraja really reads ^rcr^ see p. 240. op. cit.

Mss. and printed editions of the

the
on
accent
the ya of T^fS which occurs in
iiddtta
Nighantu put
RV. IX. 3. 5 and does not bear any uddtta. re?f occurs in RV.
P. 25.

1.

1:-A11 the accented

VIII.

101..

3 and

87.

2 also without the uddtta.

j4$

accented on the syllable

because

is

ya

is

found in
it

RV. X.

occurs in a subo

rdinate clause.

As

P. 26. 1. l:-5pr^ftff bears a double accent

an example of devatd-dvandva compound
once only in

double accent.

It occurs

accented on the

first syllable

it is

RV.

it

Nighantu.

should have a

RV. IV.

57. 5

and

it is clear

1.

8 -.-With Yaska's

definition of a

is

that

only gThftfr although

a devatd-dvandva compound. The form spTfafrTT occurs
IV. 57. 8. and is also accented on the first syllable only.

P. 27,
cf.

in the

in

noun and a verb,

Bhartrhari, Vdkyapadlya.
2.

346:

P. 28.
S'abara

1.

in his

l-2:-The passage
commentary on the

with the remark:

t<N^^...WbRf
Purvamlmdmsd

is
1.

quoted by

5.

p. 15,

P. 29

l:-cf. Bhartrliari,

1.

Vdkyapadlya,

347:

2.

P. 30.

13:-^r^R ar^TRT

1.

p. 114.

AmaratlM,

Cf. Va-

Cf.
cf,

14:

in his

7.

wdna, M.

29-30. pp. 200-1.

Apastam. Dh. Su.

S'abara on
1.

quoted by Ksirasvumin

is

cf. Pcanini,

wmw Htsfafo:

1. 3. 13:

8. 2.

101:

18-19:-The two lines are quoted by Kumarila Bhatta

in his commentary Tantravartika p. 213, reading sNfa for 5^5!

P. 40.

1.

P. 41

is

P. 42.
:

Vis'varupacarya in the Balakrtdd

5-6:-Cf.

1.

83:

a variant for

4:-Cf< S'abara,

1.

p.

8. 2. 53.

vol. 2.

p.

252:

srft

P. 44.

4 :-3*<HT$R^JT*rr;H is^i fa4^

1.

is

by Kumarila

quoted

Bhatta in the Tantravartika p. 214.

1.

10:-^^T

P. 45.

9 '.-^rsgfl

P. 48.

1.

P. oO.

1.

is

a fragment of

RV.

I. 24. 11.

3:-Quoted by Kumarila Bhatta op.

1.

1.

5^rtSr

3&

JTf5t8rf?r

cit.

p.

146:

looks like a quotation.

23:-Koth reads *Nnfo for WH^o.

10:-Cf.

Mahabharata, Adiparvan,

Kumbhakona

49:
ed.) 63.

In

cnftsfegrfrT,

.cRt

can be either in the vocative or in the

If in the former, the reading should be ?Rt rft?w%, if

genitive.
the latter, it should read aJTfaf^rfcf. The case is undoubtedly
vocative.

14:-The quotation is found in

Cf. MS. 3. 3. 1, Vol. III. p. 32.

P. 51.
p. 39

1.

P. 52. L ISi-^sr^:

P. 5G.
S^r

ll:-For

1.

cf.

Cf.

KS.

21. 2, Vol. II.

Ndradas' iksdvivarnam.

i.

4:

Vayu Purdna

32. 30. p. 105:

Sus'ruta Sutra Sthdna, chapter VI. p. 22:
9FSJ

cf.

Nirnaya sagar
cd. with the com. of Dalhana.

P. 57. footnote 4:-Add, N. X. 31.

1.
4:-Following the method of the Samhita text,
be
read
should
gcfrft

P. 58.

P. 60.
P.

1.

18:-Eoth reads ^TT.

60. footnote

Accent

11 :-The quotation

is

is

wrong.

XXVII.

from KS.

9.

Vol. II. p. 149.

P. 61. 1. 18 as well a footnote 14:-The quotation is attributed to

the S'ruti of the Bhallavis by VisVarupacfirya in his commentary,
the Bdlakndd on Ydjnavalkyastnrti p. 61.

P. 63.

1.

2:-Cf. S'ankara

Vedanta Sutra

on the

1.

6:-^T|;

P. 65.

1.

is

4.

1.

12:

a variant for

19:-*ro^ 5*5: $*JT ^f^far looks

like

a quotation.

l:-The Mss. which mark accent on the quotation have

changed the accent. The correct accent should be
P. 69.

1.

ll:-Roth reads t^r

P. 76.

1.

P. 79.

1.

P. 85.

1.

18:-The quotation

P. 95.

1.

9:-The quotation

XXXVI.

17:-3TTi^rT^ft

seems to be a quotation.

^%

identical with

is

is

found

in

MS.

MS. IV.
I. 10.

13. 10.

14;

KS.

P. 96.

1.

16:-For the quotation,

Footnote 16~add,
P. 99.

-in

firere

for

1.

RVKH.

see

Ap. grant.

XVII.

5:-Roth reads ^gs^^T^nj;

P. 99. footnote 2:-Omit VS.

TS. II. 4. 14. 1.

Sii.

XII.

19. u.

7.

for

5. 7.

^is^^r^

The quotation

is

found

Foot note 5:-Omit VS.

TS.

II. 4. 14. 1.

IX.

5. 7.

Add,

AV. VII.

cf.

81. 6;

cf.

P. 100. footnote 12:-Durga's quotation is identical with KS.

MS. I. 10. 2, except the last line, which reads in the KS.
;

as follows:
in the

MS.

'M^rWTft

The same
WfT
a^rrft %a% adrift *$ft a*r

vsr^taTm^w!

as follows:

ii

is

given

*rfortf*ft

P. 120.

15:-S'ivadatta reads aa$ for TS.

1.

It

is

evidently

a mistake.

P. 121. I. 8:-All the Mss. and printed editions read

is no evidence therefore to
question the genuineness of

There

m?uir

should have been seisin for ^^r is used

*$**,
in the masculine gender only and never in the neuter.
Should
this be taken as evidence in support of
also
used
in the
being
neuter or a slip on the part of Yaska ?

but as

it qualifies

it

wr

P. 136.

1.

19:-S'ivadatta adds

P. 141.

1.

18:-3TRT%^r

P. 150.

1.

8:-The text reads

is

the
is

Atmanepada in classical
made in this passage i. e.

self

after snffAnni

a variant.
qrsrfar.

Sanskrit.

The

P. 168.

P. 178.
should be

1.

1.

sfrftr

these critics

3:-wnft
or (2)

sftfa

swrrftr

the solicitation

is

wmq;.

is
is

not correct.

In

my

root *n\is used in

Probably a

but for others, hence the parasmaipada

(1) *mrft

fine distinction

not meant for one's

used.
It should

opinion, the text

is

be either
corrupt.

20:-Some critics think that the correct reading

and not snrrfa. This view is erroneous. It is clear,

have not understood the passage.

The word

arrftr is

used in the sense of tautology. Some scholars are of opinion

that the recurrence of an identical expression in a stanza is
tautology. Others think that the recurrence of the same expression
in a verse (pcida) is tautology.

that

if there

is

Another school of thought holds

even a very slight difference

the negation of tautology. *rer 5p*rr

It is clear therefore that snTrfo and not grrftr

in the expression

),

it is

P. 181.1. 14:-S'i7adatta reads

is

the correct reading.

K^ without any

justification,

P. 186.

1.

3-4:-3f*T3

is

used in the masculine gender in the

third hut in the neuter gender in the fourth line.

(uTig

STTOT etc.

The word can he used in both genders, but it does not look consistent to use the same word in two different genders in practically
the same sentence.
P. 193.

14:-S'ivadatta reads

1.

srflifiSr:

although the same word

the same edition

is printed as ^trafo:
I think, S'ivadatta confounds the Vedic word &fb with the

in

Durga's commentary

in

classical

P. 194.

4:-S'ivadatta reads ^ft after

1.

P. 204. L 13 and 16:-S'ivadatta reads

P. 206.

6:-S'ivadatta reads argwft

1.

while

Durga seems

to

favour

P. 216,

1.

7:S'ivadatta adds

P. 225.

1.

16:-The reading of the text

P. 227.
have been

1.

h-S'ivadatta reads

after

ar$nft

is

which

|$rer8rf<r.

I suggest

is

It should

wrong.

3r$nr.

^ T^fto.

P. 230.

1.

4:-S'ivadatta reads

P. 23 L

1.

5:-All Mss. read TOT which does not give any sense

I suggest

*nft.

P. 231.
subject

is

1.

14:-The reading of the text

I suggest

is

srf^r^ but as the

Corrections.

Page

11

line

read

10

13

18

15

20
22

99

99

99

II

23

99

99

for

99

W
1I-(4| T
<rs*r<

99

24

99

25

99

13

99

99

30

99

12

99

99

32

99

99

41

99

42

99

10

99

99

14

99

99

9)

9>

10

}>

99

13

99

ft

99

19

99

9)

II
99
>9

99

U
47
51

99
>

52

99

53
55

99

59

99

99

J?

9>
99

99

99

9)

16

99

99

99

99
99

2Q

99

15

99

99

62
66

11

99

99

69

11

99

99

99

ft

line
99

99

19
70
71 footnote *
12
72 line

J9

74

9)

75

>>

76

99

77 topnote

99

99

line

99

37

9)

99

99

>;

99

footnote

61

J>

99

60

99

9)

12

99
99

hemistich

hemistitch

99

'at

99

99

MS.

99

MS.

I. 11. 9,
j;

99

15

99

>J

14

99

j>

99

99

99

16

^f

ffcft

?i

ii.

9.

Page
9!

99
*

78
79

line

8
1

Page

152

Page

THE NIGHANTTJ
AND

THE NIRUKTA
THE OLDEST INDIAN TREATISE

ON ETYMOLOGY, PHILOLOGY, AND SEMANTICS

CRITICALLY EDITED FROM ORIGINAL MANUSCRIPTS AND
TRANSLATED FOR THE FIRST TIME INTO ENGLISH, WITH
INTRODUCTION, EXEGETICAL AND CRITICAL NOTES,
THREE INDEXES AND EIGHT APPENDICES

BY

LAKSHMAN SARUP,

M.A. (PA Nj.),D.

PHIL. (OxoN.)

LATE PROFESSOR OF SANSKRIT AT THE UNIVERSITY OF THE PANJAB. LAHORE

INTRODUCTION, ENGLISH TRANSLATION AND NOTES

MOTILAL BANARSIDASS
DELHI

::

VARANASI

::

PATNA,

Published by

Parted by

Shanti Lai Jain

Sundar Lai Jain

Motilal Kiinnrsidass,
Bungalow Road,
Jawahar Nagar, Delhi-6

Shrl Jalnendra Press,

Bungalow Road, Jawahar Nagar,
Delhi-6.

196$
Indian
!

Copies available at

R. 30-00

Foreign 6O Sb.

a.

Motllal Banarsidass, Bungalow Road, Jawaharaagar, Delhi

Motilal Banarsidass, Nepali Khapra, Varanasi.

3.

Motilal Banaridacs Bankipnr, Patna.

I.

<

TO

PROFESSOR
AS A

A. A.

MACDONELL

HUMBLE MARK

OF RESPECT

TABLE OF CONTENTS
(

I.

Introduction

INTRODUCTION TO THE NIGHAJfJV

PAGE

......
....

a.

Detailed description of Manuscripts

b.

Two

c.

Devaraja and

recensions
his

10

commentary

Roth's edition of the Nighantu

6' Bibliotheca Indica edition of the >Nighantu
/. Title of the work
g. Division of the Nighantu
d.

h.

Author of the Nighantu

12
13

13

14

11

INTRODUCTION TO THE NIRUKTA

....
...

a.

Earlier editions of the Nirukta

b.

Detailed description of the Manuscripts

Relationship of the Manuscripts two recensions

c.

d.
e.

/.

g.
h.

Omissio ex homoeoteleuto in Sanskrit Manuscripts

Dittography in Sanskrit Manuscripts

19

39

.40

41

Three stages of interpolations

2. Parallel instance of Servius, commentator of
Virgil
Commentators of Yaska
1

1.

Date of Yaska

2.

Phonetic equipment of Yaska

Importance of Etymology

4. Principles
5.

8.

Origin of Language
Parts of speech
.

9. Aristotle's definition

10. Semantics.

How

of

.63

of Yaska

54
.

,56
57

given

....66

66

and

Criticism

64
66

Noun and Verb

names are

Rejoinder
Early anti-Vedic Scepticism

53

.53

6. Philological speculations
7.

of Etymology

Plato on Etymology'

45
48
49

Yaska's contributions to Etymology Philology and Semantics

t.

15

.68
.

71

TABLE OF CONTENTS
English Translation and Notes

PAGE

CHAPTER
Four

classes of

Prepositions

words

Particles

Expletives

Are

nouns derived from verbs

The Kautsa controversy
Importance of etymology
Compilation of the Mghantu
all

CHAPTER

II

Principles of Etymology
Sakapuni and a deity
Devapi and Santanu
Vrtra
Visvamitra and the Rivers

CHAPTER
Inheritance
Brotherless

III

maiden

Fingers

Synonyms of beauty
Niyoga
Similes

Onomatopoeia
Synonyms of Heaven and Earth

TABLE OF CONTENTS
PAGE

CHAPTER IX
Sakuni
Dice

Quiver

Whip

Rivers
Wilderness
Ends of the

Bow

CHAPTER X
Vayu

Rudra

Brhaspati

Yama
Ka

Tarksya
Vita
.

Indu

CHAPTER XI
Soma
Death
Maruts

.
.

vii

LIST
AA.
AB.

AP.
Ap. Dh.

AV.

=
=
=
=
=
=

OF ABBREVIATIONS

Aitareya Aranyaka.
Aitareya Brahmana.

Pu.

AtharvaVeda PratiSakhya.
Apastamba Dharma Sutra.

R. Kh.

=
=

S. Su.

sv.

= Sam a Veda.

SV.B.

Atharva Veda.

Baudhayana Dharma
Pu.=
Bhag.
Bhagavata Purana.
Bau.

Bib. Ind.

Brh. D.

Brh. U.

Ga.
Ga. Dh.

GB.
IA.
Is*a

U.

KB.
KS.

Sutra.

= Bibliotheca Indica.
= Brhad-devala.
= Brhadaranyakopanisad.
= Gautama.
= Gautama Dharma Sutra.
= Gopatha Brahmana.
= Indian Antiquary.
= ISavasyopanisad.
= KauHaki Brahmana.
= Kathaka Samhita.

MahanU.= Mahanarayana Upanisad.

= Mahabhasya.
MB.
Mbh.
MS.

MW.
N.

Ngh.
N. Su.
Pa.

=
=

=
=
=
=

Mahabharata.
Maitrayani Samhita.

Monier Williams' Dictionary.

Nirukta.

Nighantu.

Nyaya
Panini.

Sutra.

Purana.

PM.

Purva Mimamsa.

Rgvidhana Khantfa.
RP. or RPr. =Rgveda
Pratis"akhya.
RV.
Rgveda
R.Vidh. = Rgvidhana Kharcla.
RVKh. = Rgvidhana Khanda.
= advimsa Brahmana.
ad. B.
Satapatha Brahmana.

Sveta.U.

TA.
Tand.B.
TB.
TPr.

TS.

U. Su.
Va.

Samkhya

=
=
=
=
=
*
=
=

Sutra.

Samavidhana Brahmana,
5vetasvataropaniad.
Taittiriya Aranyaka.

Tandya Brahmana.
Taittiriya

Brahmana.

Taittiriya Pratis*akhya.

Taittiriya Samhita.

Unadi Sutra.
Vasitha Dharma

Sastra.

= Vaisesika Sutra.
VP. VPr.= Vajafianeyi Prati^akhya.
Vai. Su.
}

VS.
VSu.
Ya. or

Vajasaneyi Samhita.

Vedanta Sutra,

a.

Yajftavalkya Smrti.

EIGHTH BOOK.

PREFACE
WHEN

I first

came

to

Oxford in the autumn of 1916,

I undertook,

Professor A. A. Macdonell, to collate the hitherto

on the suggestion of
unutilized Nirukta Manuscripts, contained in the

and the Chandra

Shum

could be thrown on the text of the Nirukta.

materials at

my

Max

Shere Collections, and to see

me

disposal lias led

Miiller

Memorial

some new

if

light

careful examination of the

to the conclusion that the text of

the Nirukta has been gradually expanded by the addition of short passages,
chiefly in the etymological explanations which easily lent themselves 'to

At present the history of this gradual expansion

can be traced only down to the thirteenth century A.D. There is a lack
of reliable evidence going further. But I have reasons to suspect that even
such interpolations.

up

to the thirteenth century, the text of the

down with a uniform and unbroken

Nirulda has not been handed

tradition.

few remarks of Durga

scattered here and there in his commentary open up the possibility that

the interpolators were already busy with their nefarious work. There
no doubt that the text had already been tampered with. Thus one

is

should be cautious in making Yaska responsible for many passages, and the
numerous absurd derivations contained therein, now commonly attributed
to him.
text,

All such passages have been pointed out in

which

sets

of square brackets

have also produced, for the

of the whole of the Nirukta.

critical

first

and

And

in

order to

foot-notes.

time, a complete English translation

have added numerous exegetical and

much information as
make my work further useful,

notes with a view to extract as

from Yaska.

edition of the

forth as clearly as possible the history of the gradual

expansion by means
I

my

possible
I

have

and Appendices: (1) An Index to

the words of the Nighantu with meanings ;] (2^ An Index to the words of
the Quoted Passages occurring in the Nirukta vith meaning*; (3) an Index
also prepared the following Indexes

PREFACE

Verborum
(4)
(5)

An
An

Nirukta minus the Quoted Passages with meanings;

alphabetical list of the ^Quotations occurring in the Nirukta
to the

alphabetical

Nirukta;

(6)

Samhitas;

list

(7)

list

01 Stories related
texts, i.e.

of the Untraced Quotations occurring in the

list

of Vedic Quotations arranged in the order of the

of the Authorities mentioned

by Yaska

(9)

The Relation

by Yaska; (8) A list

Nirukta to other

of the

a collection of parallel passages from the Brahmanas, Prdti-

Sakhyas, Mahtibhdsya, &c.;

An

(10)

to be found in the Nirukta

alphabetical

list

of the etymologies

Nirukta passages quoted

(11)
by Sayana. The whole work being embodied in the form of a dissertation
was presented to, and accepted by, the University of Oxford, for the
;

of the

list

degree of Doctor of Philosophy.

Notwithstanding the Statt. Tit. VI,

which requires an Advanced Student to publish his thesis
in extenso before supplicating for the said degree, the Committee for
Sec. v,

5. (8),

Advanced Studies very kindly permitted me

the very high cost of printing at present

at present, in the
If

need make no apology for bringing out this part only

I think I

alone.

my

hope that the

rest will follow in course of time.

labours have borne any fruit,

which I have received in the course of

pleasant duty
I

is

it

my

simply due to the guidance

work, and which

it is

my

very

to acknowledge.

owe a great debt

The

of gratitude to Professor A. A. Macdonell.

inception of this study

suggestion.

taking into consideration

to publish the Introduction

is,

as I have

already mentioned, due to

The whole work was done under

his supervision.

his

His guidance

and encouragement have been of invaluable help to me. And through his
recommendation the Administrators to the Max Miiller Memorial Fund have
voted a

them

sum

of

50 for the publication of

for this generous help.

am much

my

dissertation

my

indebted to Dr. F.

thanks to

W. Thomas,

Librarian, India Office, and to Dr. J. Morison, Librarian, Indian Institute,

me

Oxford, for granting

me

facilities

in the use

of books,

and for their

way whenever I had the occasion to seek

their advice.
I desire to put on record my special thanks to Mr. Madan,
ex-Librarian of the Bodleian, for permission to work on valuable manureadiness to help

scripts during the

in every

dark days of

carefully stored away.

air-raids,

when

the manuscripts had been

Professor A. B. Keith has placed

me under

great

PREFACE
obligation

Dr. T.

W.

by giving me his valuable opinion on many

difficult

points.

Arnold, C.I.E., Educational Adviser to the Secretary of State

for India, has taken a good deal of interest in

me

in almost every obstacle to the completion

It has been

my

my work and
of my studies.

has supported

privilege to interpret an ancient Indian author,

who

Etymology and Semantics are concerned, is far in advance of

the greatest of ancient Greek writers like Plato and Aristotle, and if he
as far as

comes to be better appreciated,

my

labour will be amply repaid.

LAKSHMAN SARUP
BALLIOL COLLEGE, OXFORD.
July, 1920.

INTRODUCTION
THE NIGHA^TU
THE

following manuscripts have l>een collated for this edition of the

Nighantu,

Max

1.

Muller Memorial MS.

2.

3 and

4.

,,

Chandra Shum Shere MS.

5.

6, 7, 8.

MS. Sanskrit
MS. Wilson

9.

10.

e.

;,

This

1.

17

=S
=W1
= W2
= W4

W 3 respectively

Detailed Description of the Manuscripts.

<(.

379
502
503

11 and 12.
13.

=M1
e. 6 = M2
e. 7 = M 3 and M 4
respectively
d. 184 = C 1
e. 62 = C 2, C 3, C 4
respectively
e.

is

a neatly-written manuscript in Devanagari characters on

paper. It originally consisted of 13 leaves, but the first two are missing
The accent has been -marked in yellow ink. The text is not bounded on

by double lines.
The size of the paper is 9J" x 3|".
The number of lines on each page

either side

on

f.

14

r.

from 9 to 10. The date given

and has obviously been added at

varies

ak. 1455, is not reliable,

as

a later period by a different hand, as the evidence of the writing indicates.

The manuscript is well preserved, but neither its general appearance nor
the condition and the colour of its paper, nor its spelling lend the least
support to the date given above. It is on the whole accurate. It belongs
to the longer recension.

The

scribe

seems to have been a devotee of Krsna,

Neither the name of the

scribe, nor of the

for he says ^V ftWLU^*^of
its
is
known.
nor
the
of
owner,
origin,
place
This is perhaps the oldest of all the manuscripts of the tfighantu.
2.
:

It is written in

DevaMgam

In

many places
of the ink.

it suffers

characters on paper, but is not well preserved.

illegibility, partly caused by the smudging

from

It begins
*TOt TOUrra H
the fiiksa Cati&taya in 26 leaves.
:

W
The

flj^f JH^Mlfa

&c.

It gives

different traUises are not bodily

INTRODUCTION TO THE NIGHANTU

separated from each other, all the four, i. e. fiiksd, Jyotisa, Chandas and
Nighantu being written continuously without a break. The end of each
is

12 r., and f. 24 v. respectively. The accent

bounded on each side by double black lines.
"
The size of the paper is 9f x 4J"
The number of lines on each page varies from 10-13.

found on

f.

not marked.

4 r., f. 7
The text

v., f.

is

is

It has preserved the archaic spelling in

many

cases, especially in the

<*KJW is written ItfcK^ULi: and <fK*ll*!j: as lrfK*JH5: on

15-26 are slightly worm-eaten. It was copied in the month
of Phdlguna, Samvat 1778, by a scribe named
ivananda. It belongs to
case of ^5t
f.

22

v.

Ff.

the shorter recension.

M 3.

is a
Devandgarl
paper manuscript, neatly
In this manuscript also the j&iksd, Jyotisa, Chandas, and
Niyhantu are written without a break between them. The accent in the
Niyhatdu is not marked. The size of the paper is 9"x4", and the
number of lines on each page is 7. The text is bounded on each side by
double red lines. The name of the owner is As'arama KedaresVara, son of

written in

This

characters.

6n Xandarama.
is

Samvat 1801:

It

was copied

for private study at Benares.

The date given

(sic)

^ne

manuscript ends

(sic)

JETt ^fU^*l^<sHI

II

^00

II

It belongs to the shorter recension.

M 4.

This contains the iksa &c., without a break between them, and
23 leaves, the 6iksd, Jyotisa, Chandas, and Nighantu, which end on
f. 5 v., f. 8 r., f. 13 r., and f. 23 v.
The five adhayds of the
respectively.
end
on
f. 15 v., f. 18 v., f. 21 r., f. 22 v., f. 23 v.
It
respectively.
Niyhantu
y

gives, in

begins

ends

sft

ir%JTTO 1*:

^ $^1^5 W

II

TO

fiT*rf

H*WTfa,

&c.

It

The size of paper is 8f " x Sf" the number of lines on each page is
8.
The text is bounded on either side by double red lines. The accent is
marked in the Nighantu with red ink. No date is given, nor the name
;

of the scribe, nor the place.

It belongs to the longer recension.

C 1. It consists of three different manuscripts. The first manuscript,

which gives tb* Nighantu in full, seems to be a fragment, for the first folio
is numbered 10.
It appears that originally it gave the
iksa Catustaya,

EIGHTH BOOK.

VIII. 3149J

DETAILED DESCRIPTION OF THE MANUSCRIPTS

and that now the Nighantu alone survives. It begins on f. 10 r., and ends
on f. 22 r. The text is bounded on each side by double red lines. The
accent is marked. The size of the paper is 9" x 4J" ; the number of lines
is

It ends:

11.

The date

(sic)

Sale.

\ff(

fttjdl

1875, and the

M-<|jftUM<i:

name

^ft

II

fll

of the then owner, Gopala

Sarasvati, are added in a different, probably later, hand.

longer recension.

Ananda

It belongs to the

Is the first of five different manuscripts bound in one volume

Nighantu in 17 leaves, marking the accent with

2.

It contains the

[e. 62].

red ink in the

It begins
:

first
II

sft

ti*iiH-

II

adhydya

only.

*[%*TTO TO:
II

II

f ft:

It

II

ends

(sic)

tf?T

f*N%

Neither the date nor the name of the scribe

is

given.

The
is 7.

size of the

paper

is

8J" x 3 J"

The number

of lines on each page

Ff. 15, 16, 17 are slightly worm-eaten.

It is written in

Devanagarl characters on paper, and

is fairly

accurate.

It belongs to the longer recension.

C3-C4.

Are contained in the same volume, each being a &iksa

which the Nighantu forms a part. The text of each of these
jsiksa Catustaya is written continuously, and is bounded by double red
The size of the paper is 8 J" x 4, and the number of lines on each
lines.
is
The first two sections of the first adhydya are missing in the
10.
page
first manuscript.
The other manuscript is dated Samvat, 1852.
Both are written in Devandgart characters and represent the longer
Gatustoya, of

recension.

The other manuscripts are a Siksa attributed to

The latter begins (sic)

attributed to Yajnavalkya.

Panini,
l

and a Siksd

i<aii
<&c.

T,

the

It

ends:

Another manuscript bound in the same volume gives in seven leaves

iksd of the Sama Veda, attributed to Lomasa.
It begins: If TO:
.

It has preserved

some old spellings

for instance, it writes

as

The

last

manuscript gives the Chandomafijarl in 5 leaves. It begins:

(sic)

INTRODUCTION TO THE NIGHANTU

It ends

^ ii*i^
njf^, &c

r:

II

The

This manuscript contains five works.

S4.

first

four consist of

the j&iksd Catustaya, of which the first three works are probably written
by the same scribe. The first part gives the fcilcsd in 6 leaves, the second the
1
Jyotisa in 4, the third the Chandas in 7 leaves, the fourth the Nighantu.

The first and third were copied in aka 1665, and the fourth in aka 1660.
All these four parts are complete in themselves individually, each being

The name

separately numbered.
rayana of Themti.

owner

of their former

is

JBhatta Jayana-

The text is bounded on each

a neatly-written manuscript,
The size of the paper is 9^" x 3f ".
further details see Catalogue Codd. MSS. Mb. Bodl., by Winternitz

The Nighantu

consists of 9 leaves.

by a pair of double red lines.

accent is marked with red ink.
Keith, vol.

ii,

It

side

The

is

For
and

p. 105.

The manuscript belongs t the longer recension, and does not seem to
have been used by Roth.
1.
This contains two different manuscripts. The first is Veddrtha-

commentary on the Sarvdnukramam by Sadgurusisya.

The second is the Nighantu. It begins on f 1 v., and ends on

dlpikd, a

It is

without accent, quite modern, and

full of mistakes.

It belongs to the shorter recension.

For further details, see Catalogue Codd.

and Keith,

2.

I.

The

vol.

ii,

p.

is

Bib. Bodl., vol.

II.

mentioned.

The name

This

ii,

is

f.

v.,

f.

v.,

given without accent.

respectively.
belongs to the shorter recension.
3.

Bib. Bodl.,

by Winternitz

This manuscript contains three different works.

first work is the Siksd Catustaya.
It is a continuously-written

The Nighantu

r.

104.

manuscript, the four parts ending on

MSS.

MSS,

10

f.

It is Roth's F.

For further

f.

11

v.,

and

f.

It is Roth's C,

23

and

details see Catalogus Codd.

p. 104.

the second manuscript bound in the volume just

It gives the

Nighantu

in

24

leaves.

of the scribe, partially obliterated

It is without accent.

by yellow pigment,

is

the

following
It is Roth's D, and belongs to the shorter recension.
III. The third manuscript is the Anuvdkdnukramanl.
:

4.
This manuscript contains two different works. The first
Siksd Catustaya.
Its first three parts are written continuously.
1

The

fifth is

the Uttarasatka-m of the Nirukta.

is

the

The

DETAILED DESCRIPTION OF THE MANUSCRIPTS

Nighantu

separated from the

is

of the total

number

Khanda
1st

17

2nd

22

3rd

30

on

It ends

rest.

words and Khandas

of

words
412
516
410

f.

for each

16, which gives a list

adhydya as follows
:

4th

279

5th

151

and belongs to the longer recension.

these manuscripts, which I have directly collated myself,
added the
and B which were used by Roth (not directly collated
It is Roth's E,

To

besides C.D.E.F

by

1,

W2, W3, W4, and

31, ^r, *T, ^C,

*, and

may

be

by me),

used

SamasYami, in his edition, published in the Bib. Ind.

Two

b.

The manuscripts
and

H form

fall

into

two

recensions.

distinct groups

one family group, and

1,

A, B, E; R, *, ^J, ^, and ^ the other.

shorter recension, the latter the longer.

M 2, M 3, W

1,

W W3
2,

C 2, C 3, C 4, S, W 4
The former may be called the

M 4, C

The

1,

chief reason for calling the

former group the shorter recension is that at the end of every section the
explanation is more concise than in the other. The latter not only gives
an extended explanation at the end of every section, but also adds the

number

of the

words enumerated in the

Besides, at the end of

section.

every chapter,
gives a summary
by quoting the first word
of every section, and adds the number of the sections in the chapter.
In
the
fewer
It
is
difficult
to
sections
shorter
recension
words.
many
gives
of the sections

it

two represents the original. But as far as the

at
the
end of every section is concerned, it is quite
longer explanation
obvious that it is a later addition. The evidence of the manuscripts shows
decide which of these

that this addition

was gradual.

For instance,

let

us take the

first

section

of the first chapter.

All the manuscripts of the shorter recension agree in

as
the
text
follows:
4Y^ft trf^RTT:.
giving
gives the
Manuscript

W2

number of the

i.e. USD, and throughout it follows this method,

have been the original one.
Gradually a change was
introduced along with the number of the section, the number of the words
in the section was added, and a numerical figure placed immediately before
3
the number of the section, as the evidence of manuscripts
2 and

which seems

section only,

to

indicates, in the first section of the first chapter,

II

II

is

placed before

In this connexion it is interesting to

1 and
3 at first agree with
2, but gradually
come round to the side of M 2 and
3.
The next stage of development is
marked by the incorporation of the numerical word in substitution for the
i- e- *i\^fr
^
tjfq<*{|:
note that manuscripts
II

II

||

||

INTRODUCTION TO THE NIGHANTU

10

body of the explanation, as *fV%3fa5f*Tlrffl: <jfa<*H:

most clearly seen in the sections containing verbs, for instance, in
of the first chapter, all the stages appear very clearly
figure in the

This

II.

II

is

sec.

16

d.

qprfffit

<*nafd*4m:

<*$>

1,

W2.

msm$H M2,M3,W3.

b.

In q4iq:

Manuscripts of longer recension.

From the verbs the process was extended by ana-logy to nouns, perhaps
in imitation of Yaska's own words or for the sake of parallelism,
|fa

was

<\

Last of

also introduced.

all

came the summary and the

statement of the sections in every chapter.

Yaska's description of the Nighantu Samdmndyah Saindmndtah

Sa
and taking into consideration the fact that in
some cases, like that of Nighantu II. 6, 8, 11, &c., his only explanation is
that a particular word has so many synonyms suits the shorter recension
better, for in the case of the longer recension such an explanation is super\

vydkhydtavyah

fluous.

N.

II. 11,

Nighantu

the longer has:

I. 1.

the shorter recension reads

ajgtOfa -*W

t|\0fd TTT, while

THi*nfi, and Yaska's only explanation

To call this the explanation of the
f^.

(N. 3. 9) is: jfHmi^HKjrU!

longer recension is absurd, while in the case of the shorter recension
be accepted as an explanation to a certain extent.
c.

it

may

Devaraja and his commentary.

Devarajayajvan explains every single word of the Nighantu ; his commentary therefore is valuable, for it shows the state of the Nighantu in his
Moreover, in the introduction to his Commentary, he gives a general
description of the many manuscripts of the Nighantu known to him. He

day.

says

?tg ^T

^jft^fj tl^iUHt^lf^fw

3firfafarH^l^fVeftT*lTO*t

He has attempted to supply a critical edition, for he says that Yaska

explained 150 words of the Naighantuka Kdnda, and Skandasvami, in
his commentary on Yaska, added some more, bringing the total to 200, so
the evidence of Yaska and Skandasvami was very valuable for these 200
words.

About the

rest he says

DETAILED DESCRIPTION OF THE MANUSCRIPTS

11

Devaraia has frequently given the readings of former commentators

Skandasvami, Bhatta Bhaskaramis*ra, and Madhava, when he differed
from them. His commentary has therefore the value of a collation of
a number of manuscripts, brought as he says from various parts of the
country, and also of the collation of former commentaries. I have carefully examined it and noted all the differences, as the foot-notes to the text
like

will show.
d.

Roth's edition of the Nighantu.-

Roth examined the commentary of Devaraja, but the manuscripts which

he used were probably defective, so that his results are unsatisfactory.
Often he attributes readings to Devaraja which are not to be found in the
published text of that commentator; for instance
attributed to Devaraja, who actually reads *n:

is

11) the reading *TT

he also passes over
as a variant for 'TOT,

(I.
;

variants given by Devaraja.

Devaraja gives RT
which Roth does not mention. Similarly Devaraja gives 5jpj (I. 12) as a
different reading, which Roth again does not notice.
Devaraja gives 1RH
for

VRl which Roth ignores.

,

I.

Roth

14.

Other cases are

attributes *Tf^: to Dev.,

who

reads ^*|r:, and gives *TOT:

as a variant.
I.

Dev. gives ^jnis5' for *T& as the reading of Madhava, unnoticed

by Roth.

13.

Dev. gives

I. 13.
I.

14.

I.

15.

I.

^TOI

for

^T^W

as another reading, unnoticed

Roth attributes uf^q*i: to Dev., whose actual reading is

Dev. reads ^^TW for ^Wf and gives ^TO! as the reading

dasvami, unnoticed by Roth.

16. Dev. gives HT*|*lfd as another reading for

*4iy!<|ffl

by Roth.
of.

Skan-

unnoticed by

Roth.
II. 1.

Dev. gives ^JRV7{. as the reading of Madhava for ^TORl, Roth does
not notice it.

II. 5.

Dev. gives ^TOnfo: as a different reading for

notice

^*T& Roth
,

does not

it.

II. 7.

Dev. gives TO: as the reading of Skandasvami also, but he further

gives ^|: as a variant. Roth does not notice it.

II. 7.

Dev. gi es

?pr:

as a variant for

"W, Roth does not notice

,

it.

It is unnecessary to multiply instances, for all such cases can be easily

foot-notes to the text of the Nighantu.

found in

my

INTRODUCTION TO THE NIGHANTU

12

Roth does not give any various readings for the fourth chapter of the
Nighantu, although the evidence of the manuscripts as shown in this
edition proves that there are several such variants.
There are a few inaccuracies of accent, for instance in III. 13.
^Tfa

% is

There

accented in manuscripts, but not so in Roth's edition.

however, a serious omission in IV.

^<*ir<!f; has been omitted

between *4f<|IUj:
That the omission is an oversight appears
^uRjri:
from the fact that though this section is stated to contain 84 words, Roth's
edition has only 83. Yaska explains every word of the fourth and fifth
chapters of the Nighantu. His evidence is therefore particularly valuable
for a critical edition of the fourth and fifth chapters.
He gives g<4JIUn
in its proper place and explains it.
Both the recensions agree in reading
is,

and

^<i||<!i:

between

Yaska supports

4|<t||(Ht

2.

and ^flXdt, and the testimony of Devaraja and

The omission 1 in Roth's edition is thus

this reading

evidently due to an oversight.

The evidence of Yaska on the fourth and fifth chapters of the Nighantu
indicates that he follows the longer recension.
Thus in IV. 1 the shorter
recension gives |JM<:, but Yaska reads ^f^UT, which is also the reading of
the longer recension. Again
^, which is omitted by the shorter recension,
is explained by Yaska.
In IV. 2 f/f: is omitted by the shorter recension, but
][

not by Yaska.

Devaraja has also followed the longer recension, and this

by a long line of commentators, and is also, as
an
unbroken tradition in his own family. The
Devaraja says, supported by
shorter recension has undoubtedly preserved the original form of the text,
at least towards the end of the sections, but the weighty testimony of

choice seems to be followed

Yaska is against it. I have therefore given the text and the order in
which the words occur in accordance with the longer recension, though at
the end of every section I have placed side by side the text of both
recensions.
e.

Bib. Ind. edition of the Nighantu.

Samasrami's edition of the Nighantu is useful, for besides publishing

the commentary of Devaraja Yajvan it supplies a much larger number of
various readings than Roth. But it suffers from the one defect of presenting only Devaraja's reading of the text of the Nighantu. The commentary

however valuable as giving the various readings of the

manuscripts of his time, cannot be made the sole basis of an edition of
the Nighantu. Moreover, occasionally the text in this edition contains
words which are not justified either by the evidence of the manuscripts of
of Devaraja,

This was admitted, and later on rectified by Roth himself.

THE TITLE OF THE WORK

13

both recensions, or even by that of Devaraja himself. For instance, on

p. 236, appears the word ^faf?f which does not exist anywhere
again, on
,

p.

rami

we

find ^ifafair^ instead of the correct form ^l^flfair

Samas'seems to have used six manuscripts, from which he gives a number

257,

of various readings in foot-notes, but in the constitution of the text he has

Hence it is not a critical edition, from the

consistently followed Devaraja.
an
of
view
of
constituting
independent text of the Nighantu based on
point
evidence.
manuscript
/.

The

title

of the work.

Sayanacarya in the Rgvedabhdsyabhumikd has given

Niruktam

to this list of words.

i

aft:

He

the

title

of

says:

Madhusudanasvami, the author of the Prasthdnabheda has

also given
Similarly Samas'rami follows
Sayana in calling the work Niruktam, although he adds in brackets
(Nighantu). Sayana is evidently wrong in giving the title of Niruktam
to the Samamnaya, for Yaska distinctly states that it is called Nighantu.

the

title of

Niruktam

to this list of words.

Samdmndyah samdmndtah ....

itydcaksate

I.

(N.

1).

imam, Samdmndyam Nighantava

words can only be called Nighantu, and
Niruktam; the term Nirukta can be applied only

The

list

tarn

of

wrong to call it
when some etymological explanations are

it is

scripts call it

given.

Moreover,

all

the

manu-

Nighantu.
g.

The

diviBion of the Nighantu.

The Nighantu contains five chapters, the first three are called the
Naighantuka Kdnda, the fourth the Naigama Kdnda, and the fifth the
Daivata Kdnda. In other words it may be said that

Kdnda deals with synonyms

Kdnda
deals with homonyms
Naigama
Daivata Kdnda deals with deities.

the Naighantuka
the

the

There

some

sort of a principle discernible in the arrangement of the

in
the
first three chapters.
The first chapter deals with physical
synonyms
and
like
earth, air, water,
objects of nature like cloud, dawn, day
things
is

The second chapter deals with man, his limbs, like arm,
and
qualities associated with man, such as wealth, prosperity,
objects

and night, &c.

finger,

anger, battle, &c.

INTRODUCTION TO THE NIGHANTU

14

The

third chapter deals with abstract

The arrangement, of course,
lightness, &c.

even systematic, but

cases,

shows at

The compilation

words methodically.

known attempt

it

qualities
is

not

least

of the

such as heaviness,

scientific, nor, in

many

an attempt to group the

Nighantu

is

the earliest

In India it marks the beginning of the

Kom literature, and later Kosds have sometimes been called Nighantavas.
The Nighantu contains only a small number of the words of the Rgveda,
in lexicography.

does not contain any explanations of the words collected, in

or
Sanskrit
any other language, the modern term dictionary cannot be
It should rather be
to
it, although the Kosds can be so called.
applied

and as

it

'

a book

'

'

containing a collection of words of

when the words are few in number, being
a language, dialect, or subject
only a small part of those belonging to the subject, or when they are given
without explanation, or some only are explained, or explanations are
called

a vocabulary, which

is

'

partial

'

'.

h.

The author of the Nighantu.

There is
Nothing definite is known of the author of the Nighantu.
a vague reference to the time of its compilation in the NiruJcta I. 20,
which attributes the compilation of the Nighantu along with other
Veddngas to a later generation of the sages who had no direct perception
of

dharma

(truth).

The following two verses occur

bhdrata, chapter 342. 86, 87
=pft

in the

Moksa parvan

of the

Mahd-

ff

Some conclude from the second verse that Kas'yapa, 1 the Prajapati, is
the author of the Nighantu, for the word vrsdkapi occurs in the Nighaiitu.
It is not safe to build any argument upon such evidence, for supposing that
Kas'yapa did invent the word vrsdJcapi he would be the last person to put
own word in a list of difficult words like those of the Nighantu. The

his

Nighantu

is

probably not the production of a single individual, but the

a whole generation, or perhaps of several

result of the united efforts of

generations.
1

The theory

but as
to

of Kasyapa's authorship is indeed absurd, and hardly deserves any mention,

in India believe in it, and seriously put it forward, I thought it necessary

many people

make

a passing reference to

it.

EARLIER EDITIONS OF THE NIRUKTA

15

THE NIRUKTA
a.

The

Earlier editions of the Nirukta.

editio princeps of the Nirukta was brought out by Rudolph Roth,

Sanskrit scholarship in Europe was
at Gottingen in 1852.

and published
then in its infancy.

The bulk of the Vedic literature was as yet accesmanuscripts only. Even the text of the Rgveda in print was not
available, Max Muller having given to the world the first two volumes
sible in

1
Guides to
only of his edition of the Rgveda with Say ana's commentary.
Vedic studies which are now indispensable, such as Prof. Macdonell's Vedic
Grammar, and books of reference like Bloomfield's Vedic Concordance, did
,

There was not even a good Vedic dictionary.

Taking these facts into consideration, Roth's achievement was remarkable.
He was the first to observe that the text of the Nirukta has been handed
down in two recensions, a shorter and a longer one, and to prepare a critical
edition of the same based on the manuscript material to which he then had
access.
It must be admitted that as far as the text of the Nirukta is concerned Roth's work has not been superseded so far, and this fact alone is
very creditable to the author of a work published nearly 70 years ago,
not exist at that time.

and speaks highly

of

the critical judgement exercised by him in the

constitution of the text.

But it is obvious that a work produced under such circumstances and

about three-quarters of a century ago shows certain defects and limitations.
First of all, the materials at his disposal were scanty.
For instance, he
seems to have consulted only one manuscript of Durga's commentary, i.e.

MS. Mill

by no means an accurate manuscript, and Roth's incorrect

quotations from Durga's commentary, which I have pointed out in my
Hence he could
notes, are perhaps due to the errors of this manuscript.
142,

it a very reliable
Secondly, many of the then preguide.
methods of indicating references are now obsolete, as, for instance,
Roth's division of the Rgveda into Mandala, anuvdka, &c., which has
curtailed, to some extent, the usefulness of his Nachiveisung, pp. 21728.
He gives a list of various readings at the end of the first and the second
part of the Nirukta, but does not specify that such and such a variant is
to be found in such and such a manuscript, a very unsatisfactory method of
Further, Roth has
procedure, which no modern editor would follow.
adopted the text of the longer recension in his edition, but he does not

not have found

vailing

1
Professor J. Wackernagel has been kind enough to write to me from Bale that as Roth's
Nirukta first began-to be printed in 1847, he could not therefore have made use of Max Muller's
edition of the Ryveda, the preface to the first volume of which is dated Oct 1849.
2

vol.

Described by Keith in the 'Catalogue of Sanskrit Manuscripts in

ii,

p. 108.

the

Bodleian Library,

INTRODUCTION TO THE NIRUKTA

16

As proved by me elsewhere, the

for this preference.
does
not
the
recension
represent
original text of the Nirukta.
longerinto
two
divided
the
'he
parixista
chapters, the 13th and the 14th,
Again,

show any reason

a division not supported by the evidence of older manuscripts, which makes

the whole of the parisista, to consist of one chapter (the 13th) only. Roth
is also wrong in using the term Naigamu Kdndam as applicable to the first
three chapters of the Nirukta, the right term being Naighantuka Kaiidam.
Further, there are some inaccuracies in the text of the Nirukta itself, which
I have pointed out in my notes.
Again, there is the inexplicable inconsistency in using large type for printing some Vedic quotations, and small
type for others, even when they are of the same length, and are cited from

For instance, the passage -411^3

the same Veda.

JTft^

t:

^TT *Jff

'

is

printed in large type and

is accented, whilst the

immediately following
2
in
is
small
-*Tfa
printed
passage
Pq^^qiwr^
type, and is not accented,
Other examples, are
although both quotations are from the Rgveda.
:

'^MJM

but

1*?t

fH^^RT

while tlT^f

and ^*ft

Again,

<J|ir*||

while fa: ^f

while

^ft Vl

*i*H!$0^4n

Roth

^J^SfTf

RV. viii. 4. 3 N.
RV. x. 133. 1.
RV. i. 126. 7.
RV. i. 27. 13.
;

Roth's ed., p. 03.

v. 75. 7.
vii. 104. 21.

24. 10.

iv. 7. 3.

^HH
"

is

iii.

is

fj^

^^l^ldlH.

^f^nft *f%HT:

case.

^*1 *}4l

i.

10

^n^t %?f%T

*n)p

ly^f

^fif

^p?:

H*5<jfl

*Hfll*JUl*t:

one

T[f?T

14

treats
15

is in

is

is
is

1^

in

and

type

11

large

in

small type and

large type

16

type

large

both quotations

20, Roth's ed., p. 62.

type

type

in

the

and accented.

RV. x.
n Roth's

12

RV.
RV.
" RV.
16 RV.
13

accented

unaccented.

arid

accented;

unaccented.

and

accented;

and unaccented.

and accented.

10

unaccented

and

in

in small type

also in large type

and unaccented.

type and

large

small

and accented,

type and accented

in large

in

is

type

in small

in

is

in large type

small

is

is
12

is

in

is
6

And

RV.
RV.
RV.
RV.

^*f*tozn

W^TT OlfijdW ^WT

TWJft

In

nft

4Jig{ft

^nft!' *i*IW

tfKftl^ttal *rf^ *rf$

Again,

while

TT

tnd" *HX

85. 37.
ed., p. 64.

x.

95.5.

ii.

12. 1.

vi. 66. 9.

iv. 19. 9.

Roth's ed., p. C3.

1T

RV.

viii. 102. 21.

same manner

^t

EARLIER EDITIONS OF THE NIRUKTA

17

This practice of Roth is misleading, and is perhaps responsible for the

fact that several Vedic passages printed in small type are omitted a
occurring in the Nirukta by Bloomfield in his Vedic Concordance a few
;

M^Kt

such examples are the following

and without accents in Roth's edition, 2
:

^JWt<J

*
,

printed in small type

not mentioned in VC. as being

is

quoted by Yaska,.and similarly

and

Mdb< 1{\& <flifT*i, a fragment of RV. I. 164. 12, and quoted in

4. 27, and
wf^TJrf:, a fragment of VS. 7. 1, quoted in N. 5. 6,

also

the Nirulda
are ignored.

VC.

in

quoted in

It is

RV.

N.

and not in N.

11. 7,

f^ 'JJT yO^I^Hi is
III. 46. 3, while the correct reference is

^^

19 c in VC,

285

cf. p.

given as IX.

T\

^%, RV.

ijfl% 3RT*?t
a

VC.,

936

p.

b
,

is

wrong

as stated there.

is

c,

wrongly given as IV. 30.

iNt 1 ^faw^fff *TW

the reference of

63. 5 b in

19

III. 30.

10. 7

10
wrong in VC., where it is
RV. III. 41. 3. Other cases

Also the reference to

are:

7
^flM*^ tHTT

(Besides the reference of tft *P9t

while the correct reference

is

is

wrongly

VII. 63. 5 b.)

The Bib. lad. Edition of the Niruktti.

This was published at Calcutta under the editorship of Samasrami from
Its chief merit is that it, for the first time, supplies us with the

1882-91.

of

commentary

Devardja Tajvan on the Nighantu and of Durga on uie

Nirukta. It also adds an index to the words of the Nighantu as well as to

the words of the Nirukta. The practical utility of this index, however,
suffers much from its being separated into three indexes, one for each

volume and not consisting of one single whole. Besides many misprints
and errors of Sandhi, the text constituted is not very valuable from the
critical point of view, and is thus not a trustworthy basis for further
research.
The editor, although his text generally agrees with the shorter
i

RV.

Roth's

RV.

VC.,

p.

vi. 55.

x. 133. 1

95

RV.
VC.,
5

p.

N.

iii.

16

VC.,

p.

1052

b.

p.

N.

iii.

20

62 ;

Roth's

ed., p.

Roth's

ed., p. 74

b.

iv. 51. 1:

N.

iv. 138. 1

b.

RV.

iv.

25

N.

iv.

25

loc.

tit.,

VC.,

VC.,

p.

vi. 7.

839

N.

vi.

Roth's ed.,

RV.

Cf. Bloomfield, Vedic Concordance, p.

RV.

10

x. 81. 1

iii.

Cf. p.

p.

91

b.

8
;

346 b.

RV.

328

ed., p. 60.

41. 3

897

N.

N.

xi. 7.

566

iv. 19.

b.

b.

INTRODUCTION TO THE NIRUKTA

18

recension, does not

seem to

realize that there are

two recensions

of the

text of the NiTikta, and has thus unconsciously introduced an element of

For instance, he omits the phrase ^Nl^t <*^K
eclecticism in his edition.
:

(vol.

on account of its being not found in the manuii, p. 49), probably

shorter
of the
recension, but he puts the line

scripts

(vol.

132) within brackets in his constituted

by manuscripts of the shorter recension.

p.

ii,

although it is omitted
Further, he omits the passage

text,

f^TT

^t fflBdMd TT

a foot-note with the remark

text, adding
that he does not follow any general plan
This
shows
(vol. ii, p. 181).
with regard to the additional passages of the longer recension, as he sometimes puts them within brackets in the text itself, and sometimes adds

from his

it

in

This would also imply that he does not regard the

within brackets, as interpolations, but only those
he
which
puts
passage,
which he adds in foot-notes this, to say the least of it, is altogether an
arbitrary distinction, made with reference to the additional passages of the
longer recension. Further, he is not consistent even in this, for occasionally
he puts passages of the shorter recension within brackets, as well (see
vol. iii, pp. 121-22).
Examples might be multiplied. Both these editions
and
Bib.
Ind.) are very meagrely punctuated, and many
(i.e. Roth

them

in foot-notes.

sentences, being not properly divided, are misleading or tend to be obscure.

The Bombay Edition.

Another excellent edition of the Nirukta, together with Durga's

commentary, is that of Mahamahopadhyaya, P. 6ivadatta, published at
Bombay in 1912. In type, in paper, and in general get-up it marks a
distinct improvement on its predecessors.
The sentences are intelligently
divided, and, to a great extent, the obscurities due to defective punctuation
in previous editions have been removed.
The text followed is that of the
longer recension, and the criticism to which Roth's text is subject, except
his inconsistency with regard to the use of large and small type, is applicable to the Bombay edition as well.
The editor does not state whether he
uses any manuscripts or not in the constitution of his text.
As a matter
of fact, as expressly mentioned in his
he
has taken
introductory remarks,
the two previous editions as the basis of his own work. A critical edition
of the Nirukta
professing to represent the archetype as closely as possible,
and based on the manuscript material hitherto not utilized is therefore still
a desideratum. I have, on these grounds, undertaken to edit the Nw*ukta
afresh.

DETAILED DESCRIPTION OF MANUSCRIPTS

Detailed

Max

MS.

of

Description

Manuscripts.

Muller Memorial,

PART

I.

e.

19

Ml.

8.

A.D. 1749.

Contents The Nirukta of Yaska in the longer recension, the text of

which consists of two manuscripts, containing the two parts (the purvdrdha
The work is divided into chapters
and the uttardrdha) respectively.
and
sections
thus
(khandas)
(adhydyas)
Chapter I, which contains 20 sections, begins on f. 1 v. and ends on f. 10 r.
Chapter II, 28 sections, ends on
22
f. 21 r.
ends
f. 32 v.
on
sections,
III,
Chapter
Chapter IV lias 27
ends on f. 53 v.
sections, and ends on f. 42 v.
V,
sections,
28,
Chapter
36
ends
on
f. 68 r.
The
are
written consecusections,
VI,
Chapter
chapters
and
at
the
each
there
is
end
of
added
a
short summary,
tively,
chapter
words
the
first
word
or
of
section
thus
every
quoting
indicating and also
:

expressly stating the

number

The text

of sections in the chapter.

is

sometimes carelessly drawn,

regularly up to f. 25 r., after which similar red lines only occasionally appear.
A short red vertical stroke is placed above the letter where it indicates the
application of the rules of euphonic combination, and is also used to mark
the termination of a sentence, being thus a sign of punctuation. The
danda appears at the end of a section only, but also points out the beginning and ending of a quotation. The red vertical stroke is often confusing

bounded on both

by double red

sides

lines,

as the accent in Vedic quotations is also marked with red ink.

There are two figures drawn vertically in red ink on f 1 r.
.

One looks

Durgd, seated in a chariot with a flying banner,

the other is the god Gane&a, seated on an ornamented lotus, to which is
added in black ink the representation of a small bird, probably a peacock.
like a goddess, probably

The two

figures contain

between them the words

TTTW

An

a line

is

completely covered.

(sic)

II

fa^

^jfa^

attempt has 'been made to colour ff. 14, 29, 42, 49, 64 with
yellow pigment, which is frequently used also to obliterate, though only
with partial success, individual words, syllables, and letters. Black pigment is also employed to obliterate, for instance on f. 24 v., where half
accurate.
1

It is the best

From the

can be

much

is neat, well preserved, and

those belonging to the longer recension.

The manuscript

among

point of view of the general reader, the detailed description of the manuscripts
But as the manuscripts of the Max Miiller Memorial and Chandra

curtailed.

Shum

Shere collections have not been so far catalogued,, this description, in addition to
supplying information with regard to the manuscripts material available for a critical
edition, is also intended to serve the purpose of u descriptive catalogue. And as Professor
A. A. Macdonell

is

in favour of

it,

have retained the whole of

it,

without any curtailment.

B 2

INTRODUCTION TO THE NIRUKTA

20
Size:

8i"x3f".

Material

Paper.

Number
Number

of leaves

Character

On

Date:

fol.

qir^
:

ff.

3 v.-13 v. have 10 lines each.

Devanagari.

month

night of the
Scribe

68.

ii. -f

of lines per folio: 9

68

r.

qfc

(sic)

(Hf*=M

(=A.D. 1749
on the third day in the

l$&<\

finished

(i.e.

first fort-

of As* van).

On f. 68 r. (sic) qiiqliii ^RrT ^fl** Ruswrl ^

He seems to be a faithful copyist, for he remarks
:

(sic)

Peculiarity of spelling

is

doubled in conjunction,

PART

tya

= ttya.

1775.

A. D.

II.

e.g.

The Nirukta of Yaska, Chapters VII-XIII, in the longer

The text is divided into chapters (adhydyas and khandas), and
thus Chapter VII has 31 sections, begins on f. 1 v. and ends on

Contents

recension.

sections

Chapter VIII has 22 sections, and ends on f. 16 r. Chapter IX

has 43 sections, and ends on f. 24 r. Chapter X has 47 sections, and ends
on f. 33 r. Chapter XI has 50 sections, and ends on f. 43 v. Chapter XII
f.

11

r.

has 46 sections, and ends on f 54 v. Chapter XIII has 50 sections, and

ends on f. 70 r. The so-called two chapters of the parisista are treated
.

as one.

All the chapters are

written consecutively without a break.

Chapters
Chapter VII begins with ^ft jRlUJIil W: ^ft ^jvTi<q *W
with
VIII and X begin with ffr;: ^5t$^
IX
^ft
ff?:: %$^||
Chapter
fadHH^ri W
Chapter XII with l|3ni, and
Chapter XI with ^
Sect. 14 of the thirteenth chapter also
Chapter XIII with sft U f
II

II

II

||

||

II

II

II

II.

II

begins with ||^6|| The last word of the 13th section of the same
chapter is repeated. At the end of each chapter a short summary, which
quotes the first word or words of each section and states the number of
sections in the chapter,

double red lines from

Part
itself,

I.

The text is bounded on both sides by

subjoined.
11 r. to f. 33 v. Punctuation is similar to that of

is

f.

do not give the Vedic stanza in full in the text

few words only of the stanza are written, while the

Ff. 6 r.-lO v.

where the

first

remaining part of the stanza is added in the margin. Black pigment is

used to obliterate a part of the line on ff. 60 v. and 63 r. F. 66 is coloured
This is also a neat, well-preserved, and accurately written
light blue.
manuscript.
Size : 8 j" x 3|", and after

f.

32,

8" x 3|".

DETAILED DESCRIPTION OF MANUSCRIPTS

Material

Number
Number

Paper.

of leaves

70 + ii blank.

of lines per folio

9.

Character: Devanagari.
Date On f. 70 r. (sic) ^f^ <\*
:

^ (= A.D. 1775)

fa^TOg *l*HMi

%^

on the thirteenth day of the bright fortnight of the

finished

i$ (i.e.

*J

month

21

of Caitra).

Scribe

On

f.

70

r.:

Although these two parts are brought together in the same volume in
make up the text of the Nirukta they are not related to each

order to

other except in so far as they both belong to the longer recension. They
were copied at different times as their respective dates show. And the
fact that the first part uses the
aka era, while the second, the Vikrama
that
indicates
the
former
comes
from the south, while the latter from
era,

For the sake of convenience

the north.

have used the sign

M1

for both

these parts.

Max

MS.
Contents: The

Mutter Memorial,

d. 23.

M 2.

half (Chapters I- VI) of the Nirukta in the longer

divided into chapters and sections thus Chapter I
on f. 1 v., has 20 sections, and ends on f. 10 r.
JlUJUntJ TO*
begins with
Chapter II has 28 sections, and .ends on f. 19 r. Chapter III has 22 secfirst

The text

recension.

is

II

and ends on f. 27 v. Chapter IV has 27 sections, and ends on f. 35 v.

V has 28 sections, and ends on f. 44 r. Chapter VI has 36 secThe text is bounded on both sides by double
tions, and ends on f. 55 v.
red lines. Punctuation is similar to M 1. The Vedic stanzas are not given
tions,

Chapter

in full, but the

word

quotation thus:

f.

^B^j is

added after the

4NUejiri: ^jTjfcnf:

r.

II

first

^B^

two or three words of the

II

In

Samdhi

the elision of short a

is

and

Ff. 5, 10, 15, 20, 25, 30, 35, 40, 45, 50,

siniflfcl, loc.

cit.

retained, but not always,

e.

g. f .

r.

the sign of

^J7U*njfa^

i.e.

every

coloured with yellow pigment.

except the
It is a very neat and beautifully written and modern manuscript.
Size 10f" x 4J".
last is

Material: Paper.
Number of leaves

Number

of lines

Character

ii

+ 55 + ii

blank.

9.

Devanagari.

Not given, but looks modern.

Scribe Not known.
The colophon runs ff?T fa MI TOftj

Date

WW

II

^JH

W<J

II

fifth

INTRODUCTION TO THE NIRUKTA

22

Max

MS.
Contents

Mutter Memorial,

The Nirukta

of

Yaska

in

M 3.

d. 24.

the

shorter

recension.

The

treated as one chapter, and all the 13 chapters are written

parisista
consecutively, the purvdrdha being separated from the. uttardrdha only by
is

the words

(sic)

II

and khandas thus

Tf^ **$'
:

Tne

Chapter

text

I begins

on

divided into adhydyas, pddas,

with the words 3Jft *nfajTO

is

f 1 v.
.

II

has 4 pddas, which end on ff. 3 r., 7 r., 9 v., and 11 v. respectively.
The sections are numbered continuously the numbering of sections in
each pdda being not afresh, but the continuation from the previous section
thus Chapter I has 27 sections; the 1st pdda comes to an end after the

*m:

II

5th section; 2nd pdda after the 15th section; the 3rd pdda after the 21st
section and the 4th pdda after the 27th section.
Chapter II has 7 pddas
f
14
r.
2nd
on
and
end
1st pdda has 7 sections,
pdda has 5 sections, and
:

3rd pdda has 3 sections, and ends on f 17 r. (where it is

wrongly stated gifVtlHn& I) 4<ihpdda has 7 sections, and ends on f. 18 v.
5th pdda has 3 sections, and ends on f. 19 v. 6th pdda has 5 secti6ns, and
ends on f 21 r. 7th pdda has 6 sections, and ends on f 23 v. Sections in this
chapter are not numbered continuously, but at the end of the chapter;

ends on

16

f.

r.;

number

the total
I

ft[ifY*n^zrro.

and ends on

of the sections is stated thus

(sic)

*3f?W

m^t

<SHNSIU

Chapter III has 4 pddas the 1st pdda has 7 sections,

the 2nd pdda has 6 sections, and ends on f 29 v. the
;

f 26 r.
3rd pdda has 6 sections, and ends on f. 32 r. the 4th pdda has 6 sections,
and ends on f. 35 r. As in Chapter II, the total number of sections is
stated to be 25.
Chapter IV has 4 pddas the 1st pdda has 8 sections, and
ends on f 37 v. the 2nd pdda has 8 sections, and ends on f 40 r the 3rd
pdda has 6 sections, and ends on f 43 r the 4th pdda has 7 sections, and
.

ends on

45

As

before, the total

number

of sections is given in the

has 4 pddas the 1st pdda has 6
sections, and ends on f 48 v. the 2nd pdda has 8 sections, and ends on
the 3rd pdda has 7 sections, and ends on f. 54 r. the 4th pdda
f. 51 v.
f

colophon on

v.

45

v. as

29.

Chapter

has 10 sections, and ends on f. 57 v. the total number of sections being

given as 31. Chapter VI has 5 pddas the 1st pdda has 5 sections, and
ends on f. 60 r. the 2nd pdda has 13 sections, and ends on f. 65 v. the
;

3rd pdda has 8 sections, and ends on f 68 v. the 4th pdda has 5 sections,
and ends on f 70 v. the 5th pdda has 8 sections, and ends on f 73 v. the
.

total

number

as follows

of sections,

(sic)

*Nw

i.

e.

HT^t

39, being
II

^^tWRT:

^1^T9Rf

Chapter VII has 7 pddas the 1st pdda has 5

the 2nd pdda has 3 sections, and ends on
;

added in the colophon, which runs

$<> U

II

II

^^

II

sections, and ends on f. 75 v.:

f. 76 v.
(wrongly numbered

DETAILED DESCRIPTION OF MANUSCRIPTS

23

the 3rd pdda has 10 sections, and ends on

as 75 on the restored part)
the 4th pdda has 5 sections, and ends on f 80 v. the 5th pdda
f. 79 r.
has 3 sections, and ends on f. 81 v. ; the 6th pdda has 9 sections, and ends
;

sections, and ends on f. 86 v. the total

added in the colophon. Chapter VIII has
3 pddas the 1st pada has 4 sections, and ends on f. 88 r. the 2nd pada
has 12 sections, and ends on f. 91 v. the 3rd pada has 7 sections, and ends
on f 93 v. the total number of sections, 23, is stated in the colophon as
before.
Chapter IX has 4 pddas', the 1st pdda has 10 sections, and ends
on f. 96 r. the 2nd pdda has 11 sections, and ends on f. 98 v. the 3rd
pdda has 13 sections, and ends on f. 102 r. the 4th pdda has 9 sections,
and ends on f. 104 r. the total number of sections being 43. Chapter X
has 4 pddas the 1st pdda has 13 sections, and ends on f. 108 r. the 2nd
pdda has 11 sections, and ends on f. 110 v. the 3rd pdda has 13 sections,
and ends on f. 114 r. the 4th pdda has 10 sections, and ends on f. 116 v.
the total number of sections being 47. Chapter XI has 4 pddas the 1st
pdda has 12 sections, and ends on f. 119 r. the 2nd pdda has 9 sections,
and ends on f. 121 v. the 3rd pdda has 13 sections, and ends on f. 125 r.
(the colophon is completely obliterated with black pigment) the 4th pdda
has 16 sections, and ends on f. 128 v. the total number of sections being
50.
Chapter XII has 4 pddas; the 1st pdda has 11 sections, and ends on
f. 131 v.
the 2nd pdda has 8 sections, and ends on f. 133 v. the 3rd pada
has 15 sections, and ends on f. 136 v. the 4th pdda has 12 sections, and ends
on f. 140 r. the total number of sections, as stated in the colophon, is 46.
Chapter XIII, written consecutively, has 4 pddas', the 1st pdda has 13
sections
the last word of the 13th section is repeated, a sign of the
termination of the chapter and ends on f. 144 r. the 2nd pdda has 19
the 3rd pdda has 9 sections, and ends on
sections, and ends on f. 152 v.
f. 155 r.
the 4th pdda has 7 sections, and ends on f. 157 v.
It marks the accent not only on Vedic stanzas, but on fragments of
Vedie quotations also, several words preceding the quotation are similarly
marked. The dc.nda appears at the end of a section, or the beginning and
end of a quotation.

on

83

v.

number

pdda has 9

the 7th

of sections,

i.e.

44, is

Size:

9i"x3i".

Material: Paper.
Number of leaves

Number

of lines

ii

+ 157 -f ii
f.

Character: Devanagarl.
Date Not given, but rather
:

Scribe

Not known.

blank.

157 has 9

old.

lines.

INTRODUCTION TO THE NIRUKTA

24

It is a very much injured manuscript f. 12 is torn on the leftand the text is restored on a patched-up piece of paper a part
23 and 52 is injured and the text is similarly restored; on f. 153 v.

Injuries

hand
of

ff.

side,

the right half is restored f. 157 is restored in a different handBesides, the leaves are torn in innumerable marginal spaces, but

and 154

v.

writing.

without injuring the text.

Peculiarity of spelling
the chief peculiarities are
:

TTMTf

line 5,
Tfc

f.

63

line 2,

.,

^with 1R

written IH^R-

written as Til

is
i

is

e.

g. f 1 v., line 5,
.

%^WTJ = iK?m: and

^ft = ^Jnf

sometimes written as VT
f.

1 v., line 6.

c^ = ?H%

l/> e.g. f.
f.

of

g. f 1 v.,

e.

v.,

line 1,

^%^ =?tt*fa

so on.

>

line 6,

is

Cf. also

occasionally written as

is

Some

It has preserved the old calligraphy.

v.,

method

r,

line 5,

%^=%T<3[ and

541 4Jr)

line 8,

not always adhered to occasionally

H is written in the ordinary way, e.g., f. 2 v., line 5, ^ejijjuf and not
^Hlivsf f. 2 v., line 7, *jf%[frf$ and not t^SRVTrf f. 63 r., line 2, *T^ and

But

in the case of

1[

this

is

not ^SRpRl M*^ and not <4|l*(*j:

is written as T^ft, e.g., f. 2 r., line
,

1, *ft:

= "Rt*

line 2,

line 8,

Occasionally q is written like ^T, and the sign of

added, not at the bottom, but on the side of a letter
;

way

f.

c^ is

letters

1 v., line 3,
^j:

but

r,

1 v.,
g., f .

line 3,

ordinary

written as a short horizontal stroke in conjunction with other

e.

g., f.

1 v., line 4,

^WtfT = ^TfT,
f.

=^
^
=

line 6,

1 v., line 7,

jf

vv

line

6.

There

The manuscript belongs

is

2,

=
^<J? ^f^lf

way

dittography

to a period

when

e.

g., cf.

also,

f.

r.

line 5,

occasionally written as a short horizontal stroke, even

not a conjunct consonant; e.g., f. 2 r., line

tion with ^ it is written in the ordinary
,

line 1. *J^h" is written in the

= ^:.

<^ is

f.

in conjunction is

e.

when

it is

but in conjunc-

'3|Rd| above,

e.g.,

calligraphy

f.

was

r.,

and

line 3,

still

in a

process of transition, consequently it preserves the old and new forms of

letters side by side; it cannot therefore be later than the fifteenth

century.
the manuscripts of the Nirukto, in the Bodleian this is
the oldest and best manuscript
belonging to the shorter recension.

I think that

among

DETAILED DESCRIPTION OF MANUSCRIPTS

Max

MS.
Contents

Milller

Memorial,

The Nirukta (7-14 chapters

e.

9.

M 4.

the parisista

25

is

treated as

two

chapters) in the longer recension. The text is punctuated with a short

and vertical stroke, indicating Samdhi and the termination of a sentence,

danda appears

while the

and end of a quotation

at the end of a section, or the

Accent

is

marked ^with red ink

commencement
in Vedic quota-

The work is divided into chapters and sections, thus Chapter VII
with
^ft -if^lH^ *w:
fft 3f^ on f. 1 v., has 31 sections, and
begins
on
ends
f. 15 v.
Chapter VIII has 22 sections, and ends on f. 23 v.
IX
has 43 sections, and ends on f. 35 r.
Chapter
Chapter X has 47
and
XI
has
50
ends on f. 49 r. Chapter
sections,
sections, and ends on
f. 61 v.
46
and
on
f.
XII
has
ends
75 r. Chapter XIII
sections,
Chapter
has 13 sections, and ends on f 79 v. Chapter XIV has 37 sections, and
ends on f. 96 r. All the 14 chapters are written consecutively, and at the
end of each chapter a summary similar to that described on p. 1 is added.

tions.

II

II

II

Size: 11" x5".

Material: paper.
Number of leaves

Number

7.

of lines

ii

+ 96 + ii

blank.

Character: Devanagari.

Date

Not given.
Not known.

Scribe

The colophon on
:

n <*8

11

f.

96

r.

runs as follows

II

It is a neat, well- written, fairly accurate,

and modern manuscript.

Chandra Shum Shere, d. 178. C 1.

text of the Nirukta is made up of two different manuscripts, which
contain Chapters I-VI and VII-X-II respectively, but both are incomplete,
and both belong to the longer recension. The two parts are separated

MS.

The

by a fragment of a third manuscript (ff. 38-43), which gives a part of

Chapters XI and XII. The fragment has no value for the purpose of
collation,

and

is

therefore ignored.

PART

I.

The Nirukta (Chapters I-VI) in the longer recension

divided into chapters and sections thus Chapter I begins on
has 20 sections, and ends on f 7 v ; Chapter II has 28 sections, and

Contents:

The text
f.

1 v.,

ends on

is

f.

12

r.

Chapter III has 22

sections,

and ends on

f.

18

v.

INTRODUCTION TO THE NIRUKTA

26

Chapter IV has 27
and ends on f. 30

sections,
r.

and ends on

The text

sections are missing.

f.

25

Chapter VI has 35
is

bounded

r.
has 28 sections,
Chaptei
sections only, the remaining
on both sides by double red
;

1-21; by double black lines ff. 1.1 r, 17 v, and 22-36; f. 12 is

written in a different handwriting. The accent is marked in red ink in
Vedic stanzas only. Double short vertical red strokes are used to indicate

lines

ff.

sandhi and the end of a sentence, which are replaced by similar black
f. 7 v.-f. 12 r., which are
again replaced by a similar single
red stroke ff. 19-30. The danda, as usual, appears at the end of a section
The
only, or at the commencement and the termination of a quotation.
strokes from

Numerous notes are added on the

chapters are written consecutively.
margin, and sometimes between the lines of the text also, e.g. ff. 2, 3, 12,
18 v. 19. At the end of each chapter a short summary, as described on
}

page

1, is

subjoined

Size 13" x 5".

Material: paper.
of leaves

Number
Number

of lines

Character

Date

10

-1-

ff.

36 + i blank.
1-25 11 ff. 26-36.
;

Devanagari.

The

last leaves of the

manuscript are missing

neither the date

known. From its appearance the manuscript

looks old, f. 8 is numbered as f. 9, and f. 9 as f. 11, and the mistake continues up to the end the reference to folios are therefore to the number
added in pencil.
nor the name of the scribe

is

Injuries: It

injured in

is

many

places, e.g.

PART
Contents

ff.

7-12 on the top

(left).

II.

The uttardrdha of the Nirukta (Chapters VII-XII) in the

The text is divided into chapters and sections thus:

longer recension.

has
'llSUTO *W:
Chapter VII begins on f. 1 v. with the words
31 sections, and ends on f. 11 r (= f. 54 r.) Chapter VIII has 22 sections,
and ends on f. 15 v. (= f. 58 v.) Chapter IX has 43 sections, and ends on
f 23 v. ( = f 66 v.) Chapter X has 47 sections, and ends on f 32 r. ( = f 75 r.)
Chapter XI has 30 sections, and ends on f. 40 v. (= f. 83 v.) Chapter XII
has 43 sections only, and ends on f 48' v. ( = f 91 v.) the remaining portion
II

II

II

of the manuscript is
missing. All the chapters are written consecutively,
and at the end of each chapter a summary similar to that of Part I is

The text is bounded on both sides by two sets on double black

1-34 (ff. 44-77) and ff. 41-48 (ff. 84-91); and by similar red lines
35-40 (ff. 78-83). The accent is marked in red ink in Vedic stanzas

added.
lines,
ff.

ff.

DETAILED DESCRIPTION OF MANUSCRIPTS

27

only, and a short vertical red stroke is occasionally used for punctuation
F. 9 (= f. 52) is written
the use of the cUiiida is similar to that of Part I.

in a different handwriting.

Size: ll TY'x4
Material

paper.
of leaves

Number
Number

of lines

48 -f i blank.
9-10.

Character: Devanagari.

Date: The

last part of the

name

date and the

manuscript

of the scribe are not

is

missing; consequently the

known.

Injuries ff. 18 (= 61), 34-40 (= 77-83) are slightly injured in the top
margin; f. 22 (= 65) is practically defaced by black and yellow ink, and
f. 28
(= 71) by water.
:

Chandra Shum

MS.
The text

is

made up

of

two

Shere, d. 181.

2.

different manuscripts.

PART

I.

The
of the Nirukta in the longer recension.
and
IV,
I,
V,
manuscript
fragmentary
incomplete, containing Chapters
and a part of the first section of the VI. The text is divided into chapters
and sections. Chapter I has 20 sections, and ends on f. 13 v. Chapter IV
has 27 sections, and ends on f 26 r. Chapter V .has 28 sections, and ends
on f. 40 r. The accent is marked in red ink in Vedic stanzas only, while
a short vertical red stroke is used for punctuation.
The words (sic)
Contents

The purvdrdha

is

II

are wrongly added at the bottom of

1 v."in

f.

a different handwriting.
F. 1 r. has a figure of Ganesa drawn rather
in
red
with
female
attendants.
two
crudely
Size: 13j'"x5J".
Material: paper.

Number
Number

of leaves

of lines

Character

+ 40.

7-8.

Devanagari.

Date and scribe Not known.

Injuries ff. 13-14 are slightly injured by worms.
The numbering in the original is wrong the reference
added in pencil. It is full of mistakes.
:

Peculiarity of spelling:

written as ^f

f.

2,

1.

?(W[

is

It looks

modern.

to the

number

is

written as "3*6

f.

2,

1.

*ft is

INTRODUCTION TO THE NIRUKTA

28

PART

II.

The uttardrdha of the Nirukta (Chapters VII-XIII) in the

The text is divided into chapters and sections thus:
recension.
longer
VII
31
has
sections, and ends on f. 6 v. (= 46 v.) the colophon
Chapter
Contents

adds

^ft <J*ft

<aJ^d<J

II

Chapter VIII has 22 sections, and ends on

has 43 sections, and ends on f. 15 r. (= 55 r.)

II

50 r.) Chapter IX
Chapter X has 47 sections, and ends on f. 20 v (= 60 v.) Chapter XI has
50 sections, and ends on f 26 v. ( = 66 v.) Chapter XII has 46 sections,
and ends on f. 32 r. (= 72 r.) Chapter XIII begins on f. 32 v. (= 72 v.),
34 v. (= 74 v.); the colophon runs (sic)
has 13 sections, and ends on
f.

10

r.

is also named XIII, has 37 sections, which are not

numbered anew, but continuously from the previous section, and ends on
f. 42 r.
(= 82 r.).
Chapters VIII-XII are written consecutively, and
a summary, similar to the one described on p. 1, is added at the end of each
chapter, but the summary on f.42 r. (= 82 r.) also includes that of the first

the last chapter, which

13 sections, although the

f.

34

v.

(=74

summary

of these sections

is

already subjoined on

v.).

The colophon on f 42 r ( = 82 r) runs thus

J[f?T fa^i ^ift^^UfW
The text is bounded on both sides by double black lines, ff. 1-23 (= 41-63)
and ff. 38-42 (=78-82) by similar red lines, ff. 24-36 (=64-76), f. 37 (=77)
.

is

coloured yellow.

tion, the

short vertical red stroke

dropping of visarga

is

indicated

the letter just before the red stroke,

op. oit.

1.

II

II

Tjfasrf

tgll*

e.g.

P-

is

employed

for

punctua-

by adding them on the top

f.

&&

1 v.
1-

(=

41

v.),

1.

>

and

is

not

4VI<fi^f ^?f*ffii

of

so on.

Occasionally the short red stroke

meant

to

written

|{,

but the sign i

point out the elision of short a, e.g. op.

cit.

I.

5:

The danda appears at the end of a section,

replaced by x
the beginning and end of a quotation. The accent is marked in red

Sometimes $
or at

is

is

ink on Vedic stanzas.

Size:

13^x5|".

Material: paper.
Number of leaves

Number

of lines

42 + i blank.
12-17.

Character: Devanagari.

Date and

scribe

Not known.

(= 41), ff. 21-22 (= 61-22), f. 23

It is a neat, but closely written manuscript.
Injuries

f.

(=

63) are slightly injured.

DETAILED DESCRIPTION OF MANUSCRIPTS

Chandra Shum

MS.
The text

Nirukta

of the

Sh&re, d. 182.

made up

is

PART
Contents

work

is

The purvdrdha

of

29

C 3.

two manuscripts.

I.

of the Nirukta in the longer recension. The

Chapter I begins on f 1 v.

divided into chapters and sections thus

with the words (sic)

^ft <j+n*4 fR* has 20 sections, and ends
J|%3{
on f. 7.r. Chapter II has 28 sections, and ends on f. 12 r. (ff. 8-9, containing sections 3-11 of the second chapter, are missing in the original).
Chapter III has 22 sections, and ends on f. 18 r. (ff. 19 and 21-23, contain:

ing sections 11-12 and 14-19, are missing in the original). Chapter IV has
27 sections, and ends on f. 23 v. Chapter V has 28 sections, and ends on

29 v. Chapter VI has 36 sections, and ends on f. 38 r. The chapters are

written consecutively, the summary is added as usual, punctuation and
accents in Vedic stanzas are marked in red ink. The text is bounded on
f.

both sides by double black lines, f. 1 r. has a few laudatory verses written
on it and the words (sic) ^TOT Mf^^s
tf^f ^faMf^fa
^J^j.
A part of line 9 on f 5 r., and of line 4 on f 7 r., of line 5 on f. 7 v., is
:

II

Two lines are added to the top of f. 13 v.,

defaced by light red ink, and half a line on f. 20 r. is
similarly obliterated with red pigment.
Colophon on f. 38 r. runs thus
obliterated with black pigment.

f.

19

v. is partially

frvto

TOt ^TR:

nr:

of several articles

II

added.

is

11

sffr

female figure

is

drawn on

f.

38

v.,

and a

difference of ink, characters,

red vertical strokes, frequent

carelessness, occasionally disproportionate

use of red ink for marginal notes, smudging of the black ink, give a
untidy appearance to the manuscript.

Size:

list

The prominent

very

12"x5 Ty'

Material

Number
Number

Paper.

of .leaves
of lines

+ 38 + i blank

10-11.

Character: Devanagari.

Date and scribe

The name

Not known.

owner

of the

is

given on

f.

r.

as Godabole

Peculiarity of spelling: It occasionally writes

3ft

<j*n< =

with other

^ >lut4.

letters,

e.g.
J

Like
f.

1, it

1 v., line

line 4, t|<||(\

Laksmana Bhatta.

as 1,

e.g.,

frequently doubles
2,

*RTf3r =

= -d-c||(\

Wrim

line 8, f^TM

f.

1 v., line 1,

in conjunction
line 3,

INTRODUCTION TO THE NIRUKTA

30

PART

II.

uttardrdka of the Nirukta (Chapters X-XIII) in the

The text is divided into chapters and sections thus

Contents: The
longer recension.

=
begins on f. 1 r. ( 40 r.), has 47 sections, and ends on f. 16 v.
Chapter
50 sections, and ends on f. 31 v. (= 70 v.).
has
XI
55
Chapter
(=
v.).
These two chapters are written consecutively. Chapter XII begins with
has 46 sections, and ends on L 13 v. (= 83 v.). This
ll^ft qui*n*T f*
different
seems to be a
manuscript from the previous one containing

X-XI

II

the pagination begins anew, the handwriting is different,

the text is bounded on both sides by double red lines.
former
and unlike the
is
The parisista
separated from Chapter XII, and is treated as one chapter.

Chapters

anew from the first. It begins with

has 50 sections, and ends on 14 v (=97 v.). The last
word of the 13th section is repeated, but the summary is added at the
end of the 50th section. The summary, as usual, is added at the end of
while
every chapter. The accent is marked in red ink in Vedic quotations,
The numbering
on

f.

1 r.

(= 84

of leaves starts

II

II ,

r.),

a short vertical red stroke is used for punctuation. A line in different

handwriting is added at the bottom of f. 1 v. (= 40 v.). A line and a half
in red ink is added on the right-hand margin of f. 22 r. (= 61 r.)
part of
;

the 50th section of the eleventh chapter is finished off on the top and righthand margin on f. 31 v. (= 70 v.). A line is added on the top of f. 11 v.
(= 81 v.). Section 43 of Chapter XIII is left out in the text, but added

on the top and the margin on

Size:

the" right

on

f.

13

r.

(= 96

r.).

9"x4".

Material

Number
Number

of lines

Paper.
of .leaves

Character

31

+ 13 + 12 (=

58)

-f i

blank.

Devanagari.

Date and scribe

Injuries

7 to 9.

Not known

It is slightly injured

the colophon runs thus

by worms

in several places, e.g.

ff.

7-4

(= 47-54) and ff.. 1-3 (= 84-86).

It has a modern look.
MS. Chandra Shum

Shere, d. 179.

C 4.

The text is made up of two manuscripts, containing the purvardha and

the uttardrdha, with the pari&ista respectively, each being copied by
a different scribe, at a different place and period. They will therefore be
separately described.

DETAILED DESCRIPTION OF MANUSCRIPTS

MS.

1.

31

1629 Copied at Benares.

A.D.

Contents The pilrvdrdha of the Nirukta in the shorter recension the

is divided into chapters, padas, and sections, thus
Chapter I has 6
:

text

pddas

the 1st

contains 5 sections, and ends on

pdda

where the 2nd pdda comes

stated

to

an end, probably

v.

it

not

is

should be ended

it

number of the following section begins anew

has
six
the 4th pdda has 4
sections, and ends on f. 6 v.
pdda
f.
8
5th
and
ends
on
r.
the
has
2
sections,
sections, and ends on
pdda
f 9 v.
the 6th pdda has 6 sections, and ends on f. 11 v.
27 being the
after the 4th section, as the

the 3rd

total

number

of sections given in the colophon,

which runs thus:

(sic)

$K

II

the 1st pada, contains 7 sections, and ends on

2nd pdda contains 5 sections, and ends on f. 16 r. 3rd pdda contains 3 sections, and ends on f. 17r. 4th pdda contains 7 sections, and ends
on f. 18 v. 5th pdda contains 3 sections, and ends on f. 19 v. 6th pdda
contains 5 sections, and ends on f. 21 r. 7th pdda contains 6 sections, and
ends on f 23 r. the total number of sections being 36. Chapter III has
4 pddas 1st pdda contains 7 sections, and ends on f. 25 v. 2nd pdda
contains 6 sections, and ends on f 28 v. 3rd pdda contains 6 sections, f 30
containing sections 5-6 is missing 4th pdda contains 6 sections, and ends
on f 33 v. the total number of the sections being 25. Chapter IV has
4 pddas 1st pdda has 8 sections, and ends on f. 35 v. 2nd pdda has 8
sections, f. 38 containing a part of the 8th section of the 2nd pdda, and
the 1-2 sections of the 3rd pdda is missing 3rd pdda has 6 sections, and
ends on f 40 v. 4th pdda has 7 .sections, and ends on f 43 v.
Chapter V
has 4 pddas 1st pdda contains 6 sections, and ends on f 46 r. 2nd
pdda
contains 8 sections
f 48
3rd pdda
containing sections 6-8 is missing
contains 7 sections, and ends on f. 51 r. 4th pdda contains 10 sections, and
ends on f. 54 r. the total number of sections
being 31. Chapter VI has
6 pddas 1st pdda contains 5 sections,
on
f. 56 r.
2nd pdda contains
ending
6 sections, and ends on f. 58 r. 3rd j)dda contains 7
sections, and ends on
f. 61 r.
4th pdda has 8 sections, and ends on f. 64 r.; 5th
pdda has 5
6th pdda has 8 sections, and ends on f 68 v.
sections, and ends on f 66 r.
f. 1 is
missing. The text is bounded on both sides by double black lines.

Chapter II has 7 pddas

f.

13

v.

Punctuation

is

added in red

ink.

similar to that of

Size: 8 TY'x3f".

Material

Number

paper.
of leaves
:

+ 64

3.

Occasionally marginal notes are

INTRODUCTION TO THE NIRUKTA

S2

Number

of lines

10.

Character: Devanagari.
Date: on f. 68 v. (= 64
(i.e.

c^ ^

v.)
(sic) ifr ^Rl
completed on Wednesday in the former half of the month Vaisakha
:

A.D. 1627).

Scribe: on

Place: on
ii

68

f.

f.

*prrtt

68

v.

v.

TO:

(= 64

64

v.)

v.)

(sic)

(sic)

II

48 are missing; f. 22 is injured, and slightly

defaced by marginal notes.
Peculiarity of spelling 1J is occasionally written as I/, e.g. f. 2 r. line 2
f. 2 r., line 8
*R^
qjlfl f 2 v., line 4
Injuries:

defaced,

and

ff.

f.

1,

33

30, 38,

is

^t

=
is

is

occasionally written as |/|

ii*n<3nni4i:

but cf

line 3,

e. g.

v.,

occasionally written in conjunction thus

j

line

f.

line

f.

v.,

line 2

line

r.,

Manuscript containing the uttardrdha.

Copied at Dacca.

A.D. 1691.

Contents The second part (Chapters VII-XII) of the Nirukta in the

the text is divided into chapter, pada, and section. In

shorter recension

and the number of pdclas in a chapter, and that of sections in

a pdda, it agrees with M 3. The 7 pddas of Chapter VII end on
3 r.
(= 67 r.), 4 v. (= 68 v.), 7 v. (= 71 v.), 9 r. (= 73 r.), 10 v. (= 74 v.), 13 r.
(= 77 r.), 16 v. (=80v.) respectively; the 3 pddas of Chapter VIII
end on ff. 18 r. (= 82 r.), 21 v. ( = 85 v.) 24 r. (= 88 r.) respectively; the
4 pddas of Chapter IX end on ff. 27 v. (= 91 v.) 30 r. (= 94 r.), 33 v.
(=97 v.), 35 v. (= 99 v.) respectively; the 4 pcidas of Chapter X end
on ff. 39 v. (= 103 v.), 42 v. (106 v.), 46 r. (110 r.), 48 v. (= 112 v.) respectively; the4>adasof Chapter XI end on ff. 51 v. (= 115 v.), 54r. (= 118r.),
58 v. (= 122 v.), 62 v. (126 v.) respectively the 4 pddas of Chapter XII
end on ff. 65 v. (=129 v.), 68 r. (= 132 r.), 71 v. (= 135 v.), 75 v. (= 139 v.)
f. 56 r.
respectively,
(= 120 r.) is left blank. The text is bounded on

this division,

ff'.

lines.
The accent in Vedic quotations is marked
The short vertical stroke is replaced by a similar black stroke
for punctuation. The use of the danda is similar to M 3.
The parisista is separated from Chapter XII, and is contained in
ff. 76-94 (=
140-158). The division of the text into pddas and Khandas

both sides by treble black

in red ink.

DETAILED DESCRIPTION OF MANUSCRIPTS

is

89

v.),

with

identical

(= 144

r.),

91

v.

XIII end on

of Chapter

(= 155 v.), 94

r,

(= 158 r.)

80

ff.

v.

respectively.

The date given

continued from the end* of Chapter XII.

is

Pagination

The 4 padas

3.

(= 153

r.

33

^m%

q M j|Vinft
f. 94 r. (= 158 r.)
33OTT%
TOgM
(iic) *T
cannot be genuine, for it is clear from the numbering of folios that it must
have been written after Chapter XII, which was finished in 5R^ q^>8^>

on

||

The name of the scribe is

could not be earlier than cj^g^.
hence,
resident
of
a
The
Harirama,
(sic)
Muphalipura.
colophon runs thus
it

9"x4".

Size:

Material

Number
Number

Paper.

of leaves

of lines

94 + i blank.

8.

Character: Devanagari.
Date: on f. 75 v. (= 139

IT

^T^ JTT^T
Scribe: on

f.

^f% *\

v.)

*fa^

^8^

(=

A.D. 1691)

to

have taken

M $>*.

(= 139

75 v.

v.)

^)^^4t*)^^: he seems

grea,t pains in copying the manuscript, for he

remarks

on

75

v. (= 139 v.) (sic)

^ft ^RTRTaT ^PMdf^<(
1-11 (= 65-75) are slightly defaced.
Peculiarity of spelling it occasionally writes if as in Part
f. 1 v. (= 65
v.), line 1

Place

Injuries:

f.

II

II

ff.

,,

I, e. g.

r,

Some
8=

ii,

(=

i37

of the figures for

M
r.),

= ^, ^ = ^J

f.

numbers are occasionally

73

r.

MS.
is

Chandra Shum

made up

of

^t

is

written as

Shere, d. 180.

f.

73

r.

5.

two manuscripts which are described

MS. containing

the

separately.

purvardha, A.D. 1758.

Chapters I- VI of the Nirukta in the shorter recension. The

divided into padas and sections. It agrees with C4 in having

Contents
is

137r.)

line 8:

The text

text

(=

slightly different:

INTRODUCTION TO THE NIRUKTA

34
six

full of mistakes. The

pddas in Chapter I. It is carelessly written, and
is bounded by double red lines up to f. 24, and by similar black lines,

text
ff.

Ff. 55

25-67.

the top of

on

f 1
.

56 are defaced by disproportionate marginal notes.

v.,

wrongly numbered 56

F. 57 is

58

f.

r.

Number

of lines

A.D. 1758).
The
Scribe
f

first

four lines on
.-e

drawn

+ 67.

7-14.

Character: Devanagarl.
Daoe: on f. 67 v. (sic)

name

on

The

geometrical figures

8J"x4*":

Material: Paper.
^Number of leaves

(=

Two

r.

Size:

in the original..

are to be crossed.

67

v.

^T

SR^

of the

^8 J^

owner

is

*^l

TJ%

added in a different handwriting

*RrfTT (i. e. this book
ft

%^

quto^KW^ Hiyjq

*ftfa

*faft

belongs to Nathurama, son of Bhamangabarama).

MS. containing
Contents

uttdrardha with the parisista, dated A.D. 1479.

the

Chapters VII-XIII of the Nirukta in the shorter recensioa,

The text is divided into pddas and Khandas,

4
in
number of pddas and Khandas, distributed in
the
with
C
agreeing
each chapter and pdda respectively. The seven pddas end on ff. 2 v.
(= 69 v.), 3 v. (= 70 v.), 5 v. (= 72 v.), 7 r. (= 74 r.), 8 r. (= 75 r.), 9 v.
(= 76 v.), 12 r. (= 79 r.); the three pddas of Chapter VIII on ff. 13 r.
(= 80 r.), 16 r. (= 83 r.), 17 v. (= 84 v.) the four pddas of Chapter IX on
ff. 20 r.
(= 87 r.), 22 r. (= 89 r.), 24 v. (= 91 v.), 26 r. '(= 93 t.) the four
pddas of Chapter X on ff. 29 v. (= 96 v.), 31 v. (= 98 v.), 34 v. (= 101 v.),
36 v. (= 103 v.) the four pddas of Chapter XI on ff. 39 r. (= 106 r.), 41 r.
written consecutively.

(= 108 r.), 43 v. (= 110 v.), 46 v. (= 113 v.) the four pddas of Chapter XII
on ff. 49 r. (= 116 r.), 51 r. (= 118 r.), 54 r. (= 121 r.), 56 v. (= 123 v.) the
four pddas of Chapter XIII on ff. 60 r. (= 127 r.), 67 r. (= 134 r.), 69 v.
(= 136 v.), 71 v. (= 138 v.). The text is bounded on both sides by double
black lines. The accent in Vedic stanzas is marked in red ink. Punctua;

tion- is

similar to

Size:

M 3.

It is

a very good manuscript, neat and accurate.

8f"x3".

Material

Number
Number

Paper.
of leaves

of lines

9.

72 + i blank.

Character: Devanagarl.

DETAILED DESCRIPTION OF MANUSCRIPTS

Date: on

Scribe

71

f.

on

f.

(= 138

v.

71

(= 138

v.

The Colophon runs thus

^
given on
'^nf'f 4tf^

is

TT
72

f.

v.)

^rf^T

v.)

(sic) ^ft

^RHTJ^M ( = A.D.

1479)

fSff^TTOftr

(=

Wj[ -*u*<<<qnf Tlnii7,!j &c.

(= 139 r):

'W =

g.

f.

on

^iri

54

r.

71

v.,

The name

of the

(= 121

written as |/H,
f.

is

53

v.

written as
f.

by the owner at various

53

v.

e.

places
f.

72

r.

|/|

IZT> Tf *s

written as |/ ?

r.),

line

farf

= T^Rm:
= "HRt and

fti

^RWT:

so on.

(= 120
e.

always written as

is

v.), line

fMI^MJ and so on.

g.

(= 120 v.), line

6:

is

owner

line 6.

,,

is

II

r.).

Peculiarity of spelling:
.

r.

of pilgrimages like Kuruksetra, Benares, &c., are enumerated on

139

II

Rites and sacrifices performed

II

f^ff *g

<tfM?;U!

35

written as |/^5t, e.g.

f.

r.

(= 72

r.),

line 6

conjunction with ^is written as a short vertical stroke, and with

or ^as a horizontal stroke, e. g.
?fv in

^WTf
^T is

written variously as
ff.

Injuries:

or

^T

and

so on.

^ or ^.

9 (=76), 10 (=77), 19 (=86), 29

(=96)

are slightly

injured.

MS.
Contents

Chandra Shum

The Nirukta of Yaska

Share,

e.

Bt

6.

in the longer recension.

It consists

of three manuscripts ; the first contains Chapters I-V- in 86 leaves (86 v.

gives a part of the first section of Chapter VI) ; the second, Chapter VI in

INTRODUCTION TO THE N1RUKTA

8b

the original as 47-73 = 87-113); the third,

78
leaves
(= 114-191). The division of the text
Chapters VII-XIV, in
and
sections
into Chapters (adkydya)
(KJtandas), the punctuation, and the
in
Vedic
accent
stanzas are identical with
4.
the
of
method
marking
in

27 leaves (numbered

The

text

bounded by double red

is

by a leaf in a later handwriting.

A summary similar to M 4 is added

lines only occasionally. F. 3 is replaced

Ff. 87-92 are written on blue paper.

at the end of each chapter.

8J" x 4" (ff. 1-86) and 7}* x 3|

Material: Paper.
Character: Devanagari.
Size

Number
Number

of leaves

of lines: 7

Date and Scribe

The name

+ 191 -f i

is

added on

Chandra Shum

MS.

(ff.

114-191).

(ff.

114-191).

Not known.
owner

of the

87-113),

blank.

1-113), 7-10

(ff.

7" x 3J"

(ff.

f.

114

r.

Shere, d. 183.

7.

Contents: The uttardrdha of the NiruJda, Chapters VII-XI, and

1-27 of Chapter XII in the shorter recension. The text is
bounded by treble black lines on both sides, and is divided into pddas

sections

The numbering of sections does not begin anew in each

consecutive for the whole chapter, and agrees with the
manuscripts of the longer recension. It looks old; the ink is totally
effaced in several parts, which makes it difficult to read; but it is not

and Khandas.
pdda, but

is

It
really old, for it does not display any characteristics of old writing.
is full of mistakes.
Three lines are added at the bottom on f. 13 v., 52 v.

Marginal notes are occasionally written.

Size:

9j*x34".

Material: Paper.
Number of leaves

Number

+ 58 + i

of lines per folio

blank.

7.

Character: Devanagari.
Date and Scribe Not known, for the last leaves are missing.
:

Peculiarity of spelling 7^ is occasionally written as a short horizontal

=
stroke in conjunction. F. 1 v., line 1
f. 1 v., line 2
:

^t?t
^jf^f
torn in tv,

is

HJjfi'Hi

1 is doubled in conjunction
j.

with ^,

HJift*!!,

e.g. ?W$

1*$. F. 58

v.

DETAILED DESCRIPTION OF MANUSCRIPTS

MS.

Wilson 488.

Yaska's

Nirukta,

37

1.

A.D. 1768.

This is described in detail by Keith in the Catalogue of Sanskrit

Manuscripts, vol. ii, p. 107. His description may be supplemented by the
v. runs thus
"^
(sic)
following: the Colophon on f. 79
:

II

II

Two more

verses are added

II

in a different hand, one being a slight

The purvfrrdha and the

modification of a verse from the Pancatantra.

uttarardha are written in different hands.

Peculiarity of spelling

with ^,

e.

?^and

g.
.

f.

Number
(ff.

of lines

r.,

folio:

per

doubled in conjunction

f 1 v., line

rf^are occasionally

1-21), 9

(ff.

(ff.

22-79), 7

(ff.

80-162),

163-183).
Ff.

Injuries:

53-63

are

by worms on the

injured

slightly

left

marginal top.

MS.

Wilson 491.

2.

This manuscript is described in detail by Keith in the Catalogue of

Sanskrit Manuscripts in the Bodleian Library, vol. ii, p. 106. His description may be supplemented as follows
:

Peculiarity of spelling

Number
(ff.

It writes

VT

occasionally written as

is

of

lines

per folio

(ff.

as

Vf

|/,

e.

g.

1-61), 9

(ff.

62-78), 8

(ff.

it

varies

Ff.

79-91), 9

from 10-11 (ff. 102-130).

F. 104 is upside down.
The size of leaves (ff. 79-86) is 8|" x SJ*.
79-130 are written in a handwriting different from that of the previous

92-101),

folios.

38

INTRODUCTION TO THE NIRUKTA

MS.
This

Manuscripts in

the

Bodleian Library,

be supplemented by the following

Peculiarity of spelling:
line 2:

f$ =

its chief

conjunction, e.g.
rf

yrJIiqT.
doubled

is

is

r.,

^T

f.

r.,

doubled

OjqH^,

doubled

'Wni.
f.

is

f.

line 1

^ft =

e.

is

that

fti|pT,

^
:

:.

fM^lj"^^^

line 6:

r.,

f.

.2

r.

line 3;

^is

doubled line 6
2

^THf;

f.

frequently doubles consonants in

is doubled
doubled, v*^n>

it

*jfa|3T:

line 4:

v. t line

doubled

is

line 2

i^is

occasionally written as I/, e.g.

*&>

peculiarity

ii,

is

TJ

written as |/TJ,

is

But

tj^TJ

vol.

3.

in the Catalogue of Sanskrit

His description may
p. 107.

by Keith

described in detail

is

Wilson 474.

^g^H> ?

is

is

doubled; line 5: ^jfahf^

TgiiIW>f or n^p^o
for

f^^W^

doubled,

ii

f.

ne 7

r.,

?rf,

line 1

^T is doubled;

TT^,

TTT^t<$i^**<*jnf\*!jiii<nkv*tf^i for ^ii^l^^*H

nr\5n^ q*,ili>

l!e

and_so on.

MS.

Mill 144.

Mi.

Copied at Ahmedabad, A.D. 1730.

This

is

by Keith in the Catalogue of Sanskrit

Bodleian Library, vol. ii, p. 106. It occasionally
conjunction with other consonants, e.g. f. 2 r., line 8:

described in detail

Manuscripts in
doubles

?Hn

the

&C.

The numbering of sections does not begin anew in each pdda, but
continuous, and agrees with the longer recension as to the total number
sections in Chapters IX-XII.
It belongs to the shorter recension.
MS.

Sanskrit,

e.

17.

is

of

S.

A.V. 1781.

This is described in detail by Keith in the Catalogue of Sanskrit

Manuscripts in the Bodleian Library, vol, ii, p. 105. The text is punctuated
as usual, and divided into chapters and sections.
A summary similar to
the one described on p. 1 is added at the end of each chapter. It belongs
to the longer recension. The text is bounded on both sides by two sets of
double red lines. It is a neat and accurate manuscript.

THE TEXT OF THE NIRUKTA

39

The Relationship of the MSB. two recensions.

The manuscripts fall into two groups, and for the sake of convenience
:

and brevity, may be

called

None

A and B A

representing the longer and

the

two families is
earlier than A. D. 1479. Although they have been copied from earlier manuoften with great labour and trouble -as some of the scribes remark
scripts
neither of them transmits the text of the Nirukta in an uninterpolated state.
Both recensions add the pariMsta which can be proved to be an interpolation by independent testimony as an integral part of the text, and cannot,
shorter recension.

of the manuscripts grouped in these

therefore, be the faithful representatives of the archetype.

Moreover, both
have besides the pariMsta, an entire section or the equivalent of a section

added on to them. These additions are meaningless. The commentary on

the Vedic stanzas quoted therein is very poor, and written in a style quite
For instance, there can hardly be any doubt
different from that of Yaska.
as to the interpolated character of ix. 2, which is given as a constituent part

by the manuscripts of both recensions. Further, the commentary

on the Vedic stanza in xi. 7 is meaningless and written in a different
Yaska
style. The Vedic stanza, being quite easy, requires no explanation.
generally does not comment on easy Vedic stanzas, simply remarking:
iti so, nigada-vydkhydtd 1 i.e. 'this stanza is explained by the mere reading*.
In all such cases, this note of Yaska comes after easy Vedic stanzas only.
It would thus be intelligible, if it had followed immediately the Vedic
stanzas in xi. 7. But as the text now stands, it is placed just after a very
of the text

This is contrary to Yaska's method. It is

sd nigada-vydkhydtd were originally placed
immediately after the Vedic stanzas in xi. 7. The intervening passage is
an interpolation, and rather a clumsy one, for it can be easily detected.
difficult

Vedic stanza in
words:

clear that the

xi. 8.

iti

by the fact that Durga, who repeats every word of

commentary, ignores them. How these additions gradually
find their way into the text is illustrated by the following example. There
is an easy quotation in xii. 2, and" Yaska, as usual, simply adds
iti sd
Some interpolators have endeavoured to add after
nigada-vydkhydta.
these words a short comment.
Thus some manuscripts here subjoin the
This

is

Yaska

further proved

in his

^T*ft TOHrft <H!*ft *TO%

following remark TOTfiig
gTHTOt: I
Further, each recension contains passages, which, being superfluous, are
omitted by the other, or are amplified versions of those in the other. For
:

example, B adds, between vii. 19 and 20, one entire section, which is omitted
by A. It is clearly an interpolation as the commentary on the Vedic
stanzas is identical with that of xiv. 33 with slight alterations.
1

Cf.

N.

x. 18,

24

xi. 8,

45;

xii. 81.

INTRODUCTION TO THE NIRUKTA

40

Again, in
as follows

the commentary on the Vedic stanza quoted in

j^q*$ji

v. 27,

reads

<eiiQi^ift
u

A's version of this

is

greatly amplified

<nf*T

II

contains a long passage in

Further,
omitted by B.

'Omissio ex homoeoteleuto

c.

6.

'

II

in Sanskrit Manuscripts.

It- is clear, therefore, that' both the recensions cannot faithfully represent
the archetype. Hence the question arises which of them adheres more
Roth adopted the text as given by the longer
closely to the original?
recension in his edition, without, however, assigning adequate reasons for
The same text is also adopted by most of the editors of
his preference.

This text, as has been shown above, does not represent the

the Nirukta.

It is true that often the longer recension preserves the better

original.
sometimes
for
text,
passages are omitted by accident. The eye of the
scribe wanders from a particular word to the same or to a similar word,

occurring further on in the text, with the result that the intervening
words are omitted. This phenomenon known as omissio ex homoeoteleuto
is

universal and of very frequent occurrence. The following example

The book, which
thigjdnd of omission. In copying the lines
rather scarce, was till very lately of absolute necessity for the Student of
'

illustrates
is

the Christian hymnology, above all for the Student of Adam of St. Victor's
the eye of the copyist wandered from the student of the first to

hymns V
the same
the

'

word

were

and the words of the Christian .... for

The same thing happened to the scribe of MS. C 3.
'

in the second line

left out.

In copying the

sentence:

tiT^qi'K^n

fl<tJ<JU!i

tjvsn.

wandered from the word

his eye

same word in the second line, with the

^nfK*J<J^ were left out.

in the first line to the

the words nw<j*ui tjt^n.

result that

RV.
TH*: itdk'ti 31^5* 3 I^fofe*J
Again, in copying N. vi. 22
VIII. 4. 19.
the eye of the scribe wandered
<44j|(4Mt||<^ *fl|TWrf?f
:

^T

"^nt:

from the

^t

of the first line to the similar

1

word ^^:

Clark, Descent of Manuscripts, p.

1.

in the second line,

THE TEXT OF THE NIRUKTA

the intervening words "^TVi

consequent^

omitted in MS.

Further in N.

the

first

....

ii.

26

were

pdda

and wrote

^RffJ

f<(ftfKtJ

3.

of the second hemistich of the stanza of

Unconsciously the scribe remembered the second

33. 6.

^nW

is

?|dl^j

41

down immediately

it

pada

RV.

III.,

cf^J

after finishing the first

with the result that the intervening words c^niiuifui: MlfUj: MOjI^Tl ....
^*4{n are missing in MS. C 4. It cannot therefore be concluded that the
shorter recension is always the best, for sometimes omissions are accidental.
I

Dittography in Sanskrit Manuscripts.

e.

On
i.

the other hand, there is also the phenomenon called dittography,

the repetition or addition of a few words or sentences. An excellent

e.

example of dittography is furnished by The Globe on July 9, 1915.

The Echo de Paris publishes a message from Cettinje announcing the
message from Cettinje announcing the appointment as Governor of Scutari
of Bojo Petrovitch.' T
The part of the second line is a verbatim repetition
'

of a part of the

In N.

first line,
>

ii.

^cT ^f cn<*l f^lf^f <<*lflld iTNl^i

28,

3Tlh

.
.
the eye of the scribe wandered by chance after 3R<j to the
Vedic stanza, and he mechanically copies the whole of the first line except
.

^Rf

^ in MS. C

5.

Again, in N. vi. 8, the scribe of the MS. Mi. repeats JJfn!(dMJI ^TT.
Further there are some passages whose omission by B is absolutely
unjustifiable. Yaska explains every word occurring in the fourth chapter
of the Nighantu. The omission of the passages containing the explanaany of these words is therefore inconsistent with Yaska's plan.

tion of

Examples of such omissions are the following.

in N.

but the passage

Yaska explains

f%^pTT:

f'PJpn fr^lUlfglfXuj: is omitted

B.
by
Again, Yaska explains ^t^RT (Ngh. 4.3. 28) in N. vi. 6 as ^Jra
This omission makes the following Vedic
^4<!!<g, which is omitted by B.
(Ngh.

4. 3. 12)

vi. 3,

quotation meaningless.
Further, in commenting upon a Vedic stanza, Yaska always starts from
the very beginning of the stanza. To leave out the first few words and to
1

Clark, op.

cit.,

p. 6.

INTRODUCTION TO THE NIRUKT4

42

begin from somewhere in the middle of the stanza is altogether foreign to

his practice, yet if the text of B be followed, the omission of the passage:

sistency.

Now

(N. vi. 26) would involve Yaska in an inconAll this shows that B is not absolutely reliable.
The majority of the manuscripts of
let us examine A.
belong

to a period later than those of B.

Thus, not one of them has preserved
the old spelling, while most of the B MSS. retain this peculiarity, i.e.

of writing

as

TJ

as

\/

ij

\/\

"3ft

for

^r^

^f

/I

for

Again, some of the A MSS. divide the pari&ista into the so-called
and the fourteenth chapters, while those of B put he whole of

thirteenth

the parUista into one chapter only, which is numbered the thirteenth.
It has already been pointed out that
contains an obvious interpolation

in N. vi.

and an amplified version of B's comment in N. v. 27. Besides

these there are shorter passages scattered throughout the book which are
omitted by B and are suspected to be interpolations. One very fertile and
insidious source of interpolations is supplied by Yaska's own method of giving
etymological explanations. He does not content himself with one derivation, but goes on adding derivation after derivation of a single word till
the whole list of probable, possible, and even fanciful etymologies is
exhausted. In many cases, interpolators found it quite easy to add new
A contains a considerable
derivations and attribute them to Yaska.

number

5,

of such additions, while

has only two.

The following are a few samples:

N. ii. 6. A reads
^T ^t PlBdlft TT
^t si^ii^
:

B reads cp^ q'^m^ l*i<ni*il*i<in^.

The two derivations are omitted.
:

N.

ii.

B
N.

ii.

B
N.

ii.

10.

reads:

ffT^

^Wf.

ff7TT*nr?

reads: ffT*S <*^I<V ..... fifK*RI aTOftfTI 17

13.

reads

reads:
20.

reads

A
:

reads

^Tfa^f^

-*uf*MI*l

^IT

THE TEXT OF THE NIRUKTA

N.

B
N.

N.

iii.

8.

reads

10.

reads

iii.

^3^
B

JTZRT

l^T

<WI

Hqlfl

Jffi*

*Rf?f

Urfjfl

*J*s*MI*J

reads:

U
qT

reads

reads: 1HRT Tfa

iii.

B
N.

22.

ii.

43

reads

^n^^sRint

^IMU^Rld:

A reads

15.

qft

ftVql fqVr^qTr

reads

qft

cfRfrt

W*& f%^%^ ^T^l

ql

*Tq1?T

ql TF&l

fqWqq ^K*i

fq^Iql f^Ml^ehl JTqUf

In

this particular case it is obvious that the passage

^qT qTCRTf, &c., is an
as
for
the
words
stand
in
the
first
interpolation,
line, Yaska would naturally

give the etymological explanation of

As a matter

vice versa.

^^0

<!*lfflqN&l.

fq^RT

first

and then of %*K, not

of fact he does so; after explaining

This would

have been absurd

if

f^WF he

says
the reading of

represents the original.

N.

iii.

B
N.

N.

N.

reads

reads

reads

reads

T^

f^T ^f?f

f*H9ftTRrff<T

T%fa

II

<*

fWt

II

f^fr!

reads:

reads

reads:

t^n:

fJ*nf\rfMi

iv. 15.

fTI

mfRT ** fWT

iv. 13.

A reads:

iv. 10.

reads

sTT^WT

19.

iv. 2.

B
N.

reads

iii.

B
N.

16.

reads

qTOT <*ii)q( 9Tqt?f

S^9f

^d^ffl qT

ql^qTl
reads

ql^qr

qW^Nn

Hqt?f

l^i %ff%f?T qT

INTRODUCTION TO THE NIRUKTA

44
N.

iv. 19.

reads

^31

^?C

^WJ}

<sTim

CM*^I%

B
N.

B
N.

N.

vi. 8.

N.

vi.

33.

reads

reads

^l^(\fd ^T

iMl}*IRRl

reads

reads

f%T|>{

<*1

$31

f^RTfrf

faKf^^T ^T

JJUllfdeM$l

f^Rfif

reads

reads

?0iri

ufl*i^ f^T3

vi. 32.

vi. 33.

reads

f%r^T

reads

B
N.

vi. 16.

qi^f^f?f TT

reads

B
N.

reads

fC *WS

reads

m%ft

reads

B
N.

reads

v. 26.

^F

v. 12.

B
N.

reads

v. 3.

reads:

5Tpfof?r

f%^t TT ^T^t ^T T^t TT

^^ TH^^f ^T^t ^T H^T TT

reads

^"q ^fMlfdTl

J|*i*mirdTi

reads:

n-i

Instances might be multiplied, but the above examples suffice to

that

much more tampered with than B.

as has been said above, Durga repeats every word

show

has been

Fortunately,

Nirukta

of the
'

*
commentary, so that the text of the Nirukta in toto can be
from
his
serves
alone.
therefore
This
reproduced
commentary
commentary
the purpose of a
information
of
the
Nirukta
valuable
and
manuscript
supplies
about the condition of the text in its author's time. Durga does not

in his

recognize the paritdsta as an integral part of the Nirukta, as in fact he is

even unaware of its existence. Thus his
commentary preserves the text
of the Nirukta as current before the addition of the
Further,
^

paritdsta.

derives great value from the fact that

Durga displays critical judgement
in the adoption of
readings in the text, while giving variants and adding
critical notes on them.
For example, in N. i. 2, he reads
it

THE TEXT OF THE NIRUKTA

gives

a variant, adding

as

JJ|Mc^

Again, in N.
a variant,
*JT<fr

45

i.

he reads

12,

*iR|1jldlR but gives

adding ^RTTT ^'fain^n!*!

rfTf'f

^"faijMlfa

*i Hill

<TTf*T

HI ft

as

^rtJ^NUjrfi

Again, in N.

Again, in N.

adding

"^Rf

Again, in

he remarks

iii. 1 5,

iii.

21,

^vTl^ ^fannf MrtRl

N.

he reads

iv. 19,

Tra^

N.

he reads ^faiTfil but gives 4|RMIV! as a variant*

but gives HNJ ^ as a variant, adding

1

^j:

he remarks

he reads

vi. 4,

(sic)

Again, in N. vi. 2,

Again, in

^ifa

fnc% TT ^oiH

*iRrM*|fl

4|^11^I^H. but gives HqNlfl*^ and

<1

as variants.

Again, in N.

adding

he reads ^^Ul^l but gives ^l*i^ as a variant,

vi. 6,

^)<u^3q^

Again, on N.

*i*q^

he remarks: ^Sfft: K4I|VMM$I

vi. 21,

3. 5. 8. 1.

Again, on N.
j:

TTtft

vi.

he remarks

33,

*f\*l*i

^m|44^

*t

^Rrf^RT ^?RI%

This shows that Durga took pains to ascertain the correct readings and
has handed down a sort of critical edition of the Nirukta, as it existed in
his time.
/. 1.

Three stages of interpolations.

We have thus manuscript materials which belong to three distinct periods.

(1)

D,

i.e.

the commentary of Durga, written before the edition of

the parisistas and embodying the whole text of the Nirukta, represents
the earliest period, i. e. about the thirteenth century A. D.
(2) B, i.e. the nianuscripts of the shorter recension represent a
period later than D, when the pariMstas were added, but not divided
as yet into different chapters, and when the old orthography was still

prevalent.

INTRODUCTION TO THE NIRUKTA

46

manuscript of the longer recension, represents a still

the pari&istaa had been divided into chapters and the
old orthography had gone out of use.
(3)

A,

th

e.

i.

when

later period

of these three different recensions indicates that

collation

three

For
distinct stages of interpolations in the Nirukta can be clearly traced.
example, let us take a passage in N. i. 4. On collating D, B, and A, we
find that the reading of

N.

i.

4.

reads

has been expanded in B, and that of

in A.

reads:

TT

reads

mf^fa $* 1*11*1

^i-qifefc^

Another example for these three stages

follows

is

<nmnj

"^i^u^

^rr^f^^Mn?
suppled

31^*11 q i

by N.

ix.

reads:
B

reads

reads

11

^fft

11

f^rfr

^jfT

?rrfT^nc^t^

*wd?f
i

TT

^m

q^
TT

^TRrr

*^IIIU1I*

TT m^iPyfli wr

2,

as

THREE STAGES OF INTERPOLATIONS

47

been shown above that the list of etymologies increases as one

the text of B to that of A. In the same manner the list
from
passes
of etymologies increases in B as compared with D. The following are
some examples.
it has

N.

N.

i.

reads

reads

reads

i.

N.

reads

reads

reads

^tg^fl

^^^*i ^ %^%
D reads: 3*

^qi

reads

reads

reads:

reads

rflT*HT

*R1T: tyltdl *ft

18.

reads

reads

1
reads

flff:

% ^^
I

Vfift

<ji<9imi:

26.

v. 23.

yfllMlfq^l^qflfaft

gramifc^itvei^sifci^

it

v. 4.

B
N.

22.

iii.

reads:

reads

ii.

N.

7.

ii.

B
N.

B
N.

4.

H^T

ff f^f?f

l&ft:

fi%*J

^ft^f

INTRODUCTION TO THE NIRUKTA

48

MS. C

agrees with

except that the last line *P<(Ufl*i%

is

omitted.

N.

vi. 3.

N.

reads

B
N.

reads

vi. 24.

reads

omits

N.

reads

/. 2.

reads

^ft

TV

^ft" r^l'HrtJrh^l

^^I'Mrtlrft^l

reads

it

altogether.

reads

WT[

1RT

qif^MnqT

^HH W^T

II

||

n<?M7l4l

II

II

vi. 28.

^WT

vi. 8.

reads

Parallel instance of Servius, commentator of Virgil.

Thus the stages of interpolation at different periods can be traced.

The principle of the 'best MSS.' is obviously inapplicable in this case,
All that is available
for none of the manuscripts can be called the best.
and
the
best
is the best
of
each
plan, under the circumfamily,
manuscript

would be to place all the three families side by side. Fortunately

possible to do so, for the successive interpolations from one family to

stances,
it is

another are invariably the amplifications of the text of a shorter recension,

and are thrust between sentences wherever the text could be so enlarged

with impunity, as, for instance, in multiplying the number of etymologies

and attributing them all to Yaska. I have, however, distinguished the
evidence of Durga's commentary from that of the manuscripts of the
Nirukta, although Durga's commentary is very important for supplying
such valuable evidence for the history of the text of the Nirukta, it cannot,
The relation of
strictly speaking, be called a manuscript of the Nirukta.
the shorter to the longer recension is shown by the use of square brackets,

which contain the additional passages

of the longer
recension, while the
i
O
O
relation of the shorter recension to the text
preserved by Durga is indicated
foot-notes. An analogous example is furnished by Latin literature. The

by

text of Servius, commentator of

Virgil, shows a similar threefold amplinca-

THREE STAGES OF INTERPOLATIONS

49

being pointef out by Thilo in his

Nirukta reproduced from Durga represents
possible to restore it with the help of the

tion, the three stages of interpolation

I think the text of the

edition.

the archetype as closely as

it is

1
present materials. I have collated sixteen manuscripts myself, besides
taking into account fourteen manuscripts collated by Roth, and eight by

Thus, directly and indirectly, the

available for this edition, anc7
been
evidence of about fortv manuscripts has
less settled.
or
as
more
the text may therefore be regarded
the editor of the Nirukta in Bib. Ind.

g.

Commentators of Yaska.

Although, from an early period, Yaska's work has been recognized as

one of the most important vedangas by the orthodox tradition of literary
This does not
India, he, unlike Panini, has not had many commentators.
mean that he had few followers or that his speculations did not dominate
On the contrary, he has been
the thought of succeeding generations.

acknowledged to be the pre-eminent authority on etymology. Hence (at

first sight) it seems rather inexplicable that his work should have been commented upon by so few people. One r.eason of this paucity is that Yaska's
work itself is a commentary and not an independent treatise, hence it did
not stand in need of much elucidation. Secondly, it is written in classical
Sanskrit prose, and, notwithstanding its somewhat archaic and terse style,
is easily intelligible to the reader as compared, for instance, with the
aphorisms of Panini consequently there was not much demand for further
comment. Yet three commentators, at least, are known to have elucidated
Yaska's work.
(1) Ugra is mentioned as a commentator on the Nirukta by Aufrecht
in his Catalogue Catalogorum,. 2
But no other information, about his
personality, the character of his work, and the time when he lived, is
;

available.

No

the same

field.

(2)

reference

is

made

The second commentator

3

to

is

him by any

of the other writers in

Skandasvami, mentioned by Deva-

work exists in the Bibliotheque

manuscript
4
Nationale, Paris, and a friend of mine from Lahore has recently informed
me that he has obtained a complete manuscript of his commentary.

rajayajvan.

of

his

1
Since then, on my visit to Paris, I have
been able, through the courtesy of Professor
Sylvaiu Lt vi, to examine the Nirukta manu-

all

scripts in the Bibliotheque Nationale, Nos.

commentary, which comes

267-64, described by Cabaton in the Catalogue

sommaire des Manuscrits Sanskrits et Pali, pp. 39-

the twelfth chapter.

All of them, except the first collated by

Roth, belong to the nineteenth century. They
40.

represent the text of the longer recension,

afford any other variants. The
contents of Nos. 263 and 264 is Durga's

and do not

Vol.

See Bib. Ind. ed.,

Loc.

i,

cit.

to

an end with

p. 297.
vol.

i,

pp. 2-4.

(Aufrecht).

INTRODUCTION TO THE NIRUKTA

50

most important of all these commentators is Durga. He

(3) But the
seems to be later than Devarajayajvan who is familiar with the then extant
commentaries on the Vedas, the Niffhantu, and the Nirukta, and who does
not mention Durga in the long list of the authorities use<] by him for the
purpose of his own work. Although a conclusion based on the argument
not cogent, yet in this particular case, it is justified to assume
not ref erred to because he was posterior to Devaraja, hence
Durga
also
be later than Skandasvami.
would
Durga's commentary is
Durga
of silence

is

that

is

His work
published, and has superseded the works of his predecessors.
is important for two reasons
(1) he is the last of the commentators, and
:

therefore represents the fullest development of the traditional interpretation

of the Nirukia (2) the very fact that it has survived at the cost of earlier
shall therefore examine his
commentaries indicates its importance.
;

We

work somewhat

in detail.

Date of Durga.
It has already

probability he is later than

assumption hardly helps us, for the date of

been pointed out that in

this

Devarajayajvan, though
Devaraja himself is not known.
determined almost with certainty.

all

However, Durga's lower limit can be

A manuscript

of his

commentary

in the

Bodleian Library is dated 1387 A.D. The date is genuine and is accepted as
such by Professor A. B. Keith. 2 The manuscript was copied at Bhrgu Ksetra
in the reign of Maharana
Durgasimhavijaya. Thus he could not be
later than 1387 A.D. It is difficult to
identify any particular site with Bhrgu
Ksetra, but probably it was situated somewhere between the Sarasvati and
the Jairma. As Durga wrote his
commentary in a hermitage near Jammu,
a place not easily accessible in the absence of modern means of communication, the

migration of the MS. of his commentary to Bhrgu Ksetra

presupposes the lapse of sufficient time in order to account for Die spreading
of his fame as a commentator from the isolated
heights of Jammu to the
plains of

Bhrgu Ksetra. It will not be far from the truth, therefore, to

Durga about the thirteenth century A.D.
Durga does not speak of any predecessors by name nor does he leave
any clue as to the sources of his own commentary. Unlike Devaraja-

place

yajvan, he does not give the slightest information about himself or the
general state of the Niru/da during his time. That he wrote his com3
mentary in a hermitage near Jammu is proved by the colophon on f. 132 v.
at the end of the eleventh
chapter of the NiruJda, which runs as follows
:

MS. Wilson

See Catalogue of Sanskrit Manuscripts in

475.
the

Bodleian Library, vol.

* MS. Wilson 475.

ii,

p. 108.

COMMENTATORS OF YASKA

51

This skows that the full name of the

was
commentator
Durgasimha. The fact that he lived in a hermitage and
was addressed as bhagavat indicates that he was an ascetic and belonged to
some particular order of Sannyasa. Further, he is a descendant of the
family of the Vasisthas. He does not explain the stanza RV. III. 53. 23,
l
quoted by Yaska to illustrate the meaning of the word lodham, because
I

He

the stanza implies hostility to Vasistha.

^^
word
I

in

which

this

^RTfTO^t Trf*re:

(lodham) occurs

says

^r<T^f

^f^RfWTTT Tp*

^ f^^tfa

'
I

hostile to Vasistha.

is

^^: *H

The

And

stanza,
I

am

descendant of Vasistha, belonging to the Kapisthala branch, hence I do

not explain the stanza.' 2

Sayana has the following note on

i

*r

^r

^nf

it:

^ri
:

cTT

'There was formerly a royal sage named Sudas, a disciple of VisVamitra.

Somehow, he became an object of Vasistha's hatred. Then, VisVamitra, in order to protect his disciple, reviled Vasistha with these stanzas.
These are the imprecatory stanzas. The Vasisthas do not pay any attention
This corroborates Yaska's statement that there are
(lit. listen) to them.'
:i

stanzas which contain asseveration and imprecation only

Durga's commentary is important for it repeats every word of Yaska,

thus the text of the Nirukta in toto could be reproduced from Durga's
work alone. As none of the manuscripts collated by me is older than the
'

'

fifteenth century, Durga supplies therefore evidence of a very valuable

character for the textual criticism oi' the Nirukta. The number of variants

by Durga to his predecessors and his frequent remarks that the

corrupt and that the right reading is to be discovered, all such
indicate that there has been no
cases I have pointed out. in my. notes,
unbroken tradition with regard to the handing down of the text of the
attributed

text

is

Nirukta.
Further there seems to have been some sort of revival of the study oi
the Nirukta in the neighbourhood of Jammu in Durga's time, for it seems

imagine that in an isolated place like Jammu, Durga sat down

to write his commentary simply for the love of writing a commentary.
It is more reasonable to suppose that Durga accomplished this task in order
difficult to

The

Nirv&ta, iv. 14.

Durga's

Commentary on

Sayana on RV.

III. 53.

thtrN.
Cf.

iv. 14.

Bib. Ind.

edition of the Nirukta, vol.

Muir, Sanscrit Texts.
*

N.

ii,

p. 416.

vii. 3.

Cf.

INTRODUCTION TO THE NIRUKTA

52

meet the demand for a good

text, elucidation of obscure passages, and

Yaska's
of
arguments, a demand which a revival of the study
amplification
The examination of the manuscript of
of the Nirukta had called forth.

to

Durga's commentary, mentioned above, leads one to the conclusion that

Durga did not live to complete his work and that he himself wrote his
commentary up to the end of the llth chapter only. This is indicated by
a comparison of colophons in the manuscript which, at the end of the
7th-12th chapters, numbered as 12-17 by Durga consecutively from the
five chapters of the
(1)

At the end

Nighantu, are as follows

of the 7th chap, on f 50

.

r.

(2)

8th chap, on

f.

70

v.

(3)

9th chap, on

f.

86

v.

(4)

10th chap, on

f.

(5)

llth chap, on

f.

II

II

112r.

132

II

v.

||

<e

comparison of these five colophons shows that the first four do not
contain any reference to Durga by name nor to his honorific titles, which
fact implies that they were written by Durga himself, while that at the

end of the

1th chapter

was added by some

disciple,

who

speaks of Durga

as an acdrya and ^addresses him as bhagavat. Durga could not have

appropriated these titles himself unless he was very vain. Another point

by a person other than Durga

four colophons say that such and such a chapter has.
come to an end, the fifth remarks that such a pada of that chapter has come
to an end. The colophon at the end of the llth chapter is the final inscription
in favour of the fifth colophon being written
is

that while the

first

and as such should have been placed at the end of the 12th chapter, where
no such description is found; the colophon there, on f. 150 r., being 1 H<*13I
This leads one to the conclusion that Durga himsell wrote
^^5: m^r:
his commentary up to the end of the llth chapter, whose colopnon was
added by a disciple who also wrote the commentary on the 12th chapter,
and faithfully refrained himself from adding the name of Durga in the
colophon at the end of the 12th chapter. MS. Mill 142, dated A.D. 1839,
and described in the Catalogues of Sanskrit Manuscripts in the P^leian
ll

Library by Keith,

also preserves the final inscription at the

llth chapter, while on

says

4IH<^<3 ^3*f

f.

123

T^

v.,

It is also to be noticed that in this

1

end of the

at the end of the 12th chapter it simply

Vol.

ii,

p. 108.

manuscript

COMMENTATORS OF YASKA
word cidhydya only

53

used in the earlier colophons while pada

end of the llth and the 12th chapters.
Another point of minor importance may also be adduced in this connexion, i.e. the manuscripts have the following sloka at the end of the
as well, the

makes

its

is

appearance in those at the

12th chapter.

As Durga

is

shown

to be a hermit, to. ascribe these verses to

him

will be

highly inappropriate.

Durga and

the Pariuista.

Both the published editions of Durga's commentary regard the commentary on the portions of the 13th chapter as an integral part of Durga's
But the MS. Wilson 475, 1 dated 1387 A. D., and MS. Mill 142 \
work.
dated 1839 A.D., do not contain the commentary on the 13th chapter. In
both these manuscripts the commentary is completed at the end of the
12th chapter and the MS. Mill 142, expressly say that the work is finished.
Moreover, the 13th chapter was not added to the Nirukta by Durga's time,
is proved by his remark in the introductory part of his commentary

as

wnsrra

And this (the Nirukta)

consisting of twelve chapters
*

11

is its

(the Nighantu's) amplified commentary

whose first sentence is " a list has been handed
down by tradition".' Hence the commentary on the 13th chapter was
written at a later period and attributed to Durga by some disciple or

follower of his.

Yaska's contributions to Etymology, Philology, and Semantics.

1.

History

is

the one

and so complete

point of Sanskrit literature,, being practically

is

single systematic chronological record has survived,

the lack of any data to guide us in this matter that

even the most

the dates of

still

famous Indian authors

subject to controversy.

\& determined with absolute certainty.

1

This evidence

To make the
berated by

YdsJca.

Not a

lion-existent.

JCalidasa are

weak

Date of

is,

however,

inadequate.

case plausible, it must be corrothe internal evidence, i.e. the

difference of style, treatment, &c.

With

this

One can

view I

like

Panini and

Yaska's date cannot therefore

arrive at a relative date

am now systematically examining and

comparing the commentary on the twelfth

with that of the preceding chaptera. Later
on I shall add the result of my tixaminatiou.

INTRODUCTION TO THE NIRUKTA

54

only by bringing together the isolated pieces of information supplied by

archaeological finds, literary references, and accidental mention of known
This evidence, however, is not conclusive,
historical or political events.

There is a
differently interpreted by various oriental scholars.
date
of Yaska,
about
the
of
them
difference
precise
opinion among
great
but at the same time there is also the unanimity which sets down his

and

is

lower limit as not later than 500

B.C..

As

limit

this

has not been

questioned so far (while his upper limit is carried as far as 700 B.C.), it may
therefore be safely assumed that Yaska lived at least about a century

Both Yaska and Plato sum up as it were the results of

and etymological investigations in the
Both stand pre-eminent with
Nvrukta and the Cratyhix respectively.
regard to their age, and have dominated the thought of succeeding generaearlier

than Plato.

their predecessors in philological

tions

in their respective countries.

history of philology and etymology.

Yaska's work

is

important for the

And

as the representative record of

the researches of ancient Indians, it is of considerable interest for a compara.tf "e study of the Indian and Greek achievements in these two branches
of
'iwledge in the earliest period of their history.

2.

Phonetic equipment of Yaska.

we proceed to examine, in detail, the principles laid down by

for etymology, or his speculations in philology, it will be worth
while to ^ inquire whether Yaska was a properly qualified person to underBefore

Yaska

take the task, i.e. whether he possessed any knowledge of sound-laws,

in other words, whether he received any phonetic training, and of
what sort ? As has already been pointed out, historical and biographical

or,

about ancient India do not exist, or at least, if they existed,

have not survived. Nothing definite is, therefore, known about the life
of Yaska, nor about the period in which he lived, nor about the educational
system which then prevailed. In the absence of such records it is therefore extremely difficult to ascertain the worth of his qualifications, or the
extent of, and his familiarity with, sound-laws. Yet some indirect information can be pieced together by collecting a few isolated data capable
of throwing some light on the subject.
In the nrst place, Yaska is
with
a
vast
amount
of
literature.
Sanskrit
The numerous
acquainted
in
Nirukta
the
exemplary quotations occurring
conclusively show that
he knew the Rg-veda, the Sama-veda, the Atharva-veda, the Yajur-veda,
and their pada-pa&has, the Taittimya Sawhitd, the Maitrdyanl Samhitd,
records

the
the

Kdthaka Samhitd, the Aitareya Brdhmana, the Gopatha Brdhmana,

KausUakl Brdhm<(>ia, the tiatapatha Brahma na, the Prdti&dkhyas,

ETYMOLOGY, PHILOLOGY, AND SEMANTICS

55

some of the Upanisads. The full list of all the works known to him
given in the Appendix. This shows that Yaska was a man of comprehensive knowledge and vast reading. Secondly, he refers to and quotes
j,nd

is

the opinions of the various schools of thought which existed in his time,
i. e. the school of
etymologists, the school of grammarians, the school of
school
of legendists, the school of Naiddnaa (i. e. specialists,
the
ritualists,
in primary causes). Further, he discusses and criticizes the views of many
his predecessors and contemporaries. The full list of these

authorities
is

also given in the

Appendix.

The mention

eminent scholars and

of

schools of thought presupposes specialization in their respective departments of knowledge which implies some uniform system of training and
a sufficiently high order of education extending over a long period.

Otherwise

it is difficult

to conceive

how

these various schools could have

Thus it can be assumed without much doubt

that Yaska had received some kind of training in one, or more than one,
come

into existence at

of these schools.

He

all.

discusses

the doctrines of the schools other than

own, and thus seems to have acquired a general familiarity with them
to be able to do so.
Thirdly, he distinctly mentions the prati&akhyas,
researches made by ancient
i.e. phonetic treatises which record the
Indians in the physiological and the acoustic aspects of Phonetics. These
his

treatises themselves

presuppose

the padi-pdthas,

the existence of

i.e.

which give every word of the samhitd in its isolated

state, i. e. free from the euphonic combinations, and analyse compounds
into their component elements.
Gradually by the time of Yaska, a strong
into
had
come
existence, as is evident from the scientific
phonetic feeling
This shows
of the Sanskrit alphabet.
and
classification
arrangement
that Yaska was furnished with some phonetic equipment, such as
'the

word

texts',

the state of the scholarship of the time permitted him to acquire. This
view is supported by the fact that Yaska is familiar with and recognizes
the following phonetic phenomena
(1) Syncope as in 5R*j: (they went)
Metathesis
as in JfHctT a drop from
from the root 3RJ. (to go) (2)
"^jp^
:

'

'

(to drop), "^Sj: (rope)

and

so

on

(3)

from ^Co^

(to emit),

and

<T^

'

knife from 3nj (to cut),

Anaptyxis, as in ^nsjq^ from the root 1R^ (to throw), 3[TT

(to cover), *r^j3CT: from the root *R^ (to fry), &c.;

(door) from the root 5

= tri + rca, i.e.

three stanzas
He is also acquainted
an
noticed
of
has
with assimilation, and
prakrtization in the
example
For the detailed
Kg-veda while explaining gj^^T by SRTO (N. v. 24).

(4)

haplology as in 7f^

'

'-

account of his observations on phonetic phenomena see Chapter

All these words are found in the Nirukta,
Yaska himself.
1

ii.

1-2.

II, sections

I have cited examples furnished by

INTRODUCTION TO THE NIRUKTA

56

before, it may be concluded that Yaska was

of extensive reading, that he had pursued a systematic course of
study, and that he was furnished with some phonetic equipment. This conclusion is further supported by the fact that his explanations are pervaded
1-2.

From what has gone

man

and devoid of the mystifying or supernatural

the ritualiet and the parivrdjaka school, cf.
of
element, a characteristic
He is altogether free from fanaticism,
of
Vrtra,.
Yaska's
e. g.
explanation
Kautsa's adverse criticism of what
he
meets
when
intolerance
and
bigotry,
with a

rationalistic spirit

he believes to be the revealed hymns, but gives rational answers to the

various points of objection. He is actuated by a scientific spirit even
when he is dealing with gods. Thus, for instance, he classifies gods into
various groups, i.e. the terrestrial, the atmospheric, and the celestial
according to the sphere of their activity, and assigns definite functions
Yaska's classification of gods has nothing corresponding to it
to each.
in the mythologies of other nations.
Further, his treatment of synonyms

At

he attributes a particular meaning

by quoting a passage,
word is used in that
in
which
that
from
the
Vedic
literature,
generally
not
one
with
him in attributing
or
Whether
sense.
agrees
particular
it
cannot
be
denied that his
to
words,
particular
particular meanings
method is scientific and, notwithstanding his remote antiquity, surprisingly
modern. This scientific spirit, so evident in the Nirukta, coufil be developed
by a scientific training only. In the absence of any definite information,

|nd homonyms

is

also scientific.

to a particular word,

the preceding statement

qualifications to

first

and then supports

will, I think,

his assertion

give some indication as to Yaska's

undertake the task which he set before himself.

3.

Importance of Etymology.

Taking both the East and the West together, Yaska

on etymology. He is also the first to treat it as a

is

the

science

first

writer

by

itself.

According *o the orthodox Indian tradition, the Nir*ikta has, for a long
time, been recognized as a treatise which deals specially with etymology.

But the claim of Yaska

is

not based on this recognition. He has enunciated

His remarks on the importance of etymology

his doctrines in the Nirukta.

very commonplace to us, but probably appeared to have the

same profoundness of wisdom when they were first uttered about 2,500
years ago, as President Wilson's fourteen points for the modern political
world. His arguments for etymology are summarized as follows:

may sound

(I)

texts.

Etymology

is

essential for the proper understanding of the Vedic

ETYMOLOGY, PHILOLOGY, AND SEMANTICS

57

Etymology is the complement of grammar.

(3) Etymology is necessary for the analysis of the sanihita into the
pada-pdthci, and of words into their component elements.
(4) Etymology has practical utility, for it enables one to discover the
primary deitj- of a stanza which bears the characteristic marks of more
than one deity, and thus helps to perform the sacrifice with perfection.
(5) Etymology is a science, and should be studied for its own sake,
for knowledge is commended, and ignorance is condemned.
(Chapter I,
(2)

sec. 15-17.)
4.

Principles of Etymology.

Yaska's fundamental notion about language is, that all words can be
reduced to their primordial elements which he calls roots. With this idea

he lays great emphasis on the point that as every word can be traced
to an original root, one should never give up a word as underivable.
His
first general principle is,
One should give the etymological explanation
of words whose accent and grammatical form are regular, and are aci. e.
in
companied with a radical modification in the usual manner
accordance with the laws of phonology. One would hardly question the
'

',

'

to read or of
MN<A from q^ to cook or of Mld^i from
to know ', or of 5fc^ from
*ffaf from
fWJ to break and so on. It should
^s^'
be observed that Yaska recognized the importance of accent, and accords it

derivation of

',

'

',

',

a due place in his principle.

is

fulfil

It is obvious that the

above-mentioned rule

for only a comparatively small number of words can

the conditions therein laid down. Yaska therefore strikes a note

limited in

its scope,

of warning and says that a disproportionate importance should not be

attached to grammatical form, for the rules of grammar are not universal
like laws of nature, and have many exceptions, adding that one has also to
take into consideration phonetic phenomena such as syncope, metathesis,
haplology, anaptyxis, assimilation, &c. His second principle is that in

and grammatical form are not regular, and are not aca
radical modification, one should always take his stand
with
companied
on the meaning of the word and endeavour to derive it from some similarity
of form, or if there is no such similarity of form, even from the similarity
of a single letter or syllable. Thus, according to Yaska, one should not
be afraid to derive, dois, dti, doive, dusse, &c. from devoir, to owe or isti
(sacrifice) from the root yog (to sacrifice), on account of the apparent

case the accent

'

',

dissimilarity of their form.

Comparative philology furnishes the best
examples to illustrate Yaska's remark that often there is hardly any

resemblance between a word and

1

its

original source, i.e. its primitive

Tad idam vidyG-slhdnam vydkaranasya kurtsnymn.

N.

i.

15.

INTRODUCTION TO THE NIRUKTA

58

Cf. IE.

and derivative forms.

*penque Skt. panca Zend, pailca Gk.

Tre^re
penke Goth.^m/; Germ. /?m/; OE. //; Eng.
quinque
and English tear have only r in common, both
larme
French
Again,
Jive.
different
from their original source *dakru, which
otherwise
quite
being
assumed an Anglo-Saxon form tear, and a primitive Lat. dacru. The Eng.
eive and Lat. ovis have nothing in common, and each has exclusively preserved
some parts of their original *owis. Eng. four, Germ, vier, have only r in
common with Gk. rerTapcy. Eng. quick (orig. alive ') has only i in common
with Gk. /&o9 (life).
Eng. sit, and Gk. hed (HSpa, seat ') have nothing
in common, and each has preserved one exclusive part of the original *sed.
Skt. hamsa
Gk. xfl v Lat. anser (for hanser)
Again, cf IE. *ghane
Germ. Gans; OE. gos\ Eng. goose.
But the application of this rule by an incompetent person gives rise
;

Lat.

Lith.

'

'

many such cases are supplied by the Nirukta, e. g.

derivation
of Sat-ya, the ya of which he formed from the
akatayana's
causal of i, and Sat from as, 'to be'. Yaska foresaw the danger of the
to grotesque results

So after laying down his rule, he adds a note of

that
warning.
urges
single words isolated from their context should
not be thus derived, for without a knowledge of the context, it is often
difficult to know the precise meaning of a word.
He recommends that

misuse of his principle.

He

derivations should not be explained for a person not acquainted, or not

well acquainted, with grammar, and not for one who has not studied
for one's

one

who

diligent.'

He

says, 'One should indeed explain derivations

has been in residence studying etymology or for
capable of understanding; for the intelligent and for the

etymology as a

own
is

N.

pupil.

pupil

ii.

who

3.

principle of etymology laid down by

in accordance with their meanings.

The third
derive words

Yaska
'

is

that one should

If their

meanings are

the same, their etymologies should be the same, if the meanings are
different, the etymologies should also be different/
(N. ii. 7.)

This principle is on the whole sound, for in every language there occurs
the phenomenon that words of different origin often assume the same form.
For instance
:

Skt. Akt(

derived from the root aj

means driven
'

a/y

; ,

Aja

'.

'besmeared'.
'driver'.

aj

not born
= a-ja
jan
= an-ista from Vis means unwished
Anista
= an-ista
not sacrificed
Vyaj
A nudara = an-udara means a niggardly man
'

'

'.

'

'.

.,

'

'.

'.

ETYMOLOGY, PHILOLOGY, AND SEMANTICS

Skt.

Anuddra = anu-ddm means

=
=

Apava-'iw.

followed by a wife
'without air '.
'

a-pavana
apa-vana

'

a-vasdna

AvasdiM

59

ava-ttdiw,

a grove

'.

'.

not dressed

'.

'resting-place'.
'

English Abode. From abide, meaning delay or dwelling-place '.

Abode. OE. abedd-an, connected with the primitive verb beodaii,
'

'

'

meaning prognostication
Abound.

'

cf.

fore-bode.

OFr. cMouler, abonder, haloiulcr; Lat. abunddre, meaning

to be plentiful

'

= a-bound,

'.
'

meaning

to get limits to*.

OFr. amiral, derived from the Arabic amlr-cd, latinized in

Admiral.

various ways and assimilated according to popular forms,

meaning a naval officer
by- form of admirable. OFr. amirable, Lat. admlrdbil-em,
'

'.

'

meaning exciting admiration

Lat. adust-US, Fr. aduste, meaning scorched
=: a-dust, meaning in a dusty condition
OE. aid OHG. eht Goth, aifit-s, meaning possession
OE, d, 6 + whit; OHG. eouriht, ioiviht, &c.; ME. otd,
meaning anything whatever
'.

'

Adust.

'.

'

'.

'

Aught.

'.

oyht,

'

'.

Bay.

OFr.

Lat.

meaning 'a small fruit, a. berry

meaning an indentation of sea into

Lat. bdca,

bale',

Fr. baie

'.

'

baitt,

or of land into the sea

land,

'.

OFr. baee Lat. type baddta, meaning the division of a barn

OFr. bay It. bada Lat. badare, to open the mouth meaning
barking or baying \
to push back ^meaning an <mibankment
Cf. ON. bagr, bayja,
'

'.

'

',

'

'

or
,,

dam

'

'.

Short form of bay-antler, meaning

stag's horn

'

the second branch of a

'.

Fr. bai

Beak.

Fr. bee

It. becco;

A justice
A variant

'

Bear.

meaning a reddish-brown colour

Sp. bko\ Late Lat. beccus, meaning 'a birtl's bill
'

Lat. badius,

'.

of the peace '.

of beek, to warm

'.

'

'.

OE. bera- OHG. bero

Mod. G. bar-, cf. ON. bjorn
Lat
ferus, meaning an animal
OE. b^re cf. Goth, barizeins, meaning barley
OE. and OHG. ber-an; ON. ber-a; Goth, buir-anj La-t/er;
;

'

'.

'

'.

Gk. fop

Skt.

War, meaning

'

to carry

'.

INTRODUCTION TO THE NIRUKTA

60

English Dole derived from French dtutt means grief

related to Teut. deed Ger. Tell means portion '.
'

'.

'

Fr.fame; L&t.fdma (report); Gk. faiprj, meaning 'public report'.

Fr./aim; Lat./ames; cf. OFr. afamer, meaning 'want of food,
hunger
Obsolete form of/oaw.

Fame.

'.

Fast.

OE.
'

OHG. fasten,
fcextan
to abstain from food '.

ME. fest

"Fr.faste

ON. favta

ON. fest-r, meaning a

Goth, fastan, meaning

rope

'.

'

Fold.

L&tfastus, meaning arrogance

OKfolde; OLG.fotda; ON.

'.

fold, related to *felfu,

'

field

',

'

meaning ground
OE.fealdon; OKG.faldan; ON.fcdda; Qoth.fatyan: OTeut.
*falfan cf. Lith. pleta Gk. &'-7raAroy, meaning 'to arrange
one thing over another
QJL.falced Mod. LG. fait, meaning 'an enclosure for domestic
'.

'.

animals

'.

ME. fold OHG?/aft ON. fald-r, meaning a bend or ply

Hound. OE. hund; OHG. hunt (d-); Goth, hwub; ON. humlr
'

'.

Gk. KV&V, KVV

Skt. svan, meaning

'

'

dog

ME. hun ON. hunn, meaning a projection

OE. slol] OHG. selah ON. sel-r, meaning an animal
'

'.

Seed.

'

'.

OFr. seel It. huggdlo Lat. sigillum, meaning a device

Sound. Derived from Fr. son Lat. sonus,. means noise
'

'.

'

'.

OE. sund means strong

Fr. sonder Lat subundare, means
testing depths
c

'.

'

Gk.

French Air.

Lat.

'

aer-efti

Sp. aire, meaning

substance which envelopes the earth
drjp

'.

the gaseous

'.

OFr. aire, meaning disposition

'

It.

'.

'

aria,

meaning melody
campus It. campo Sp. campo, meaningOFr. cant, meaning side
'.

Lat.

Champs.

'

field

'.

'

'.

Feminine of cher, dear

Gk. \apd, face

Chere.

'.

'.

Goimn,

-e.

Lat. coiisobrinus

It.

sobrinho, -a, meaning

Lat. cuHcinus,

Levant.

Feu.

'

cugino, -a

a relative

meaning an insect
Preposition meaning before

Sp. (tobrino, -a

Ptg.

'.

'

'.

'

'.

Pr. participle of devoir,

Lat. focus; It.fuoco;

to

owe

'.

Sp.fuego: Ptg. foyo

'

ing

fire

'.

OFr. /ow, mean-

ETYMOLOGY, PHILOLOGY, AND SEMANTICS

61

French Feu. Derived by Estienne and Scheler from L&t.fuit >feut >feu by
Manage from Lat. felix >felicis >felce >feu by Littre' from
OFr. fahu > feu, connecting with Lat. fatutus, meaning
;

'

dead'.

Lat. jidtire for (fidere)

to put confidence '.

Fier.

Itfidare

Sp. and Ptg. far,

meaning

'

Tu&t.

ferns

and Sp.fiero

It.

meaning 'proud
cf. Skt. Vdhr.

Ptg./ero,

Firrtie.

Lat./irmu* ME. fernie, meaning firm

Med. La,t.firma, meaning, a farm '.

Fra-iic.

Lat. /raraus

'.

'

Sp. and Ptg. frunco, meaning

It./raiico;

'free*.

Meaning a French coin

.,

'.

'

Lat. gestus, meaning, gesture '.

Lat. gesta; It. getsta, meaning 'heroic deed, poetry';

Geste.

de

Louer

chanson,

cf.

ge&te.

derive<J

from Lat. locare means

to let

'.

laudure means to praise

'

German

OHG.

nckt.

ahto

MHG.

from an IE. root

akte

cf Skt.
.

meaning eight
OHG. dkta MHG. dhte OE.
:

OE.

eakta, derived

Lat. octo

Lath.

'

oht,

meaning proscription

'.

meaning 'barking'.

belleu,

MHG.

6/cro>

'.

From

Gk.

'

asztuni,

Bull.

Man

Goth.

astau

'.

cognate with OHG. ballo; MHG. baUe-, ME.

OTeut. *ball6n, *balldtt cf. Lat. foil-is, something
inflated
Fr. balle, meaning a ball to play with '.
Fr. b(d
Fr. baler or bcdler' Lat. ballare Gk. paXXi'fa,
It. ballo
bed, Indies;

bdUe

hal,

'

'

'

meaning a dance
Bauer.

'.

LG. buur ON. bur OE. Mur, dwelE.

cf -neighbour
OE. mah-cjebur and -nock-bar
ling
IE. Vbhu cf
bower
OTeut. *buro(m), from Teut. Vb&
Skt. bhu (bhumi, earth '): Gk. <f>va>
Lat. /ui (fwtur-us)

OHG.

Inlr

MHG.

btir

<

'

'

'

meaning bird-cage

OHG.

btidri

MHG.

'.

bAwcere

Vbaueii, 'to cultivate';

meaning a peasant

cf. Erbauer, Ackerbauer, from the

Du. bouwen; MHG., MDu. b-ilwen,;
;

Bulle.

MLG.

bulle

bole (boole)
4

a buffalo

MHG.

'.

MDu. bulle Du. Ind, bol

cf ME. bule, bulle and E.
;

ON.

bole, loll

bull, buttock

ME.

meaning

'.

OE. hille E. bull Fr.

meaning a papal mandate

butte

'.

butte,

derived from Lat.

INTRODUCTION TO THE NIRUKTA

62

German

Geiseln. PI. of geisel,

OHG.

g-lnal

MHO.

glzel

OE.

meaning

gr&eZ,

hostages

'.

form of geiszeln, MHG. geisel it, meaning to whip

Kehreu. OHG. keran MHG. keren, meaning to sweep

'.

'

'.

OHG. kerian MHG. kfr-n, meaning to turn

OHG. klenforha MHG. kienboum and tlie correspond in g
word to OHG. *kienforhe; cf. Kien and Fohre, meaning
'

'

Kiefer.

Scotch

'

MHG.

pine tree

fir,

'.

kiver, kivel, kivele

OSaxon.

'jaw'.

OHG.

Kiel.

kiol, chiol
'

meaning

MHG.

kil

MLG.

keel

feather of a bird

OHG. hladan

Laden.

(af)halfan

OHG. ladon

E.

kid

OE.

redfl,

meaning

Ml

OS. jirf,

'

^u^, meaning

a piece of reed or

'.

laden

OS. Idadan

meaning

tacfe,

MHG.

E.

MHG.

MHG

OE.

'.

LG. guide

kit

Ml,

kdflos

laden

to load

OE. /tZodan

Goth.

'.

Goth, lafiou

OE. laDfan, meaning

'

shop
Mwtuld. MLG. MDu. maiule; OE. mand, mpnd: E. maund, meaning
to count by fifteen '.
OHG. tnandala\ MHG. mattd^; OFr. almande^&l^o am<mde,
amundre cf. Sp. almendra It. maitdorla, mandola, mean'.

'

ing

Mark.

OHG.

almond

wiarka

'.

MHG.

marine: OS. rn.rka

OE.

raearr,

meaning

boundary

MHG. mark

'.

MDu. marc

iiwrca, marcus'.
a coin

Fr.

ON.

inai'c;

mpr/j
It.

OE. marc

inarco,

Med. Lat.

marca,

meaning

'

'.

OHG.

MHG. marc, morg: OS. man/; OE.

MDu. march, innry Mod. Du. wer# OTeut.
AV. mazya; Skt. majjatt< meaning 'the soft

niarg, .ma-ray

wears, m&trh
cf.

*mazyo:

fatty substance of bones

Reis.

OHG.hrlis:

MHG.

rls

'.

ON.

MDu. Du. Hjs; OF.

/w^fo;

/m'v,

'

meaning twigs or small branches

MHG.

'.

MLG. rm; ME.

rfa:

*orizum Gk. opv^a

Hindi kdma derived from Skt. kr
;

kam

cf.

rys: OFr. r/s;

Skt. vrlhl, meaning

means work

It.
'

rice

riso;

Lat.

'.

'

'

love

'.

'.

Examples might be multiplied. It is clear that such words can be satisfactorily derived only with reference to their meaning, for being derivable

ETYMOLOGY, PHILOLOGY, AND SEMANTICS

63

from more than one original source, they are

the

wrong

rule

liable to be connected with

based on the meaning. Yaska's
But in criticism of Yaska's rule, it may be

root unless the derivation

therefore sound.

is

is

remarked that words, having the same origin, come to acquire different
and Skt. kup, to
meanings. For instance, Lat. cup(cupido), to desire
be angry
have the same common origin. Again, cf IE. klutds
Skt.
6rutda Gk. /cAuroy Lat. (iri)clutu8 OE. hlud Eng. loud. Yaska did not
know any other language besides Sanskrit, his horizon was therefore
necessarily limited, yet his familiarity with the two phases of the Sanskrit
language, i. e. the Vedic and the classical, which is historically the development of the former, and which in their relation to each other bear a close
correspondence to that of the Ionic and the Attic tongues, placed him on
a better working ground than those who were not fully conscious of such
There is no passage in the Cratylus, for instance,
historical development.
'

'

',

',

showing that Plato realized that the Attic was

historically the outgrowth

of the Ionic language. On the contrary, the following passage indicates
that he was not aware of any such development.

Plato on Etymology.

5.

Yes, my dear friend but then you know that the original names
have been long ago buried and disguised by people sticking on and
stripping off letters for the sake of euphony, and twisting and bedizening
And the additions are often such that at
them in all sorts of ways.
last no human being can possibly make out the original meaning of the
Soc.

'

Again, Plato does not recognize that etymology has any scientific
or even systematic basis. He does not seem to realize that derivation of
In addition to the
words should be governed by some general rules.
word.'

above, I quote the following passage in support of my statement

Now attend to rue and first, remember that we often put
Soc.
in and pull out letters in words and give names as we please and change
:

'

the accents.'

The only

Evidently he did not attach much importance to accent.

which can hardly be so called, is contained in the

principle,

following passage:
And whether the syllables of the name are the same or
Soc
not the same, makes no difference, providing the meaning is retained ; nor
does the addition or subtraction of a letter make any difference so long
'

Jowett, Dialogues of Plato (3rd

Ibid. p. 341.

ed.),

vol

i,

p. 368.

INTRODUCTION TO THE NIRUKTA

64
as the

essence of

appears in

the tiling remains in possession of

the

name and

it.'

These three passages from the Cratylus indicate that Plato looked
upon etymology as a compendium of individual conjecture which would
justify Voltaire's famous satire that, 'Etymology is a science in which
vowels count for nothing and consonants for very little and Max Muller's
well-known epigram that, a sound etymology has nothing to do with
The fundamental difference between Yaska and Plato is that the
sound
former distinguished roots from affixes and suffixes, i. e. the radical from
',

'

'.

the formative element, and hence was able to formulate general principles
for analysing words into their constituent parts; the latter did not realize

and .consequently made conjecture the basis of etymology.

be
remarked, however, that Sanskrit is generally acknowledged to
may
be more perspicuous than Greek it was easier therefore to see this distinction in Sanskrit than it was in Greek, and besides Yaska had the
this distinction
It

advantage of inheriting this knowledge from a long line' 'of predecessors

who had made this discovery at a very early period. But Yaska's
greatness, even if every one of his etymological explanations is proved
as many are manifestly so, lies in the fact that he is the
to be wrong
first to

claim a scientific foundation, and also the

first to

formulate general

principles for etymology.

6.

In two aphoristic

Philological speculations of Ydska.

rules,

Yaska enunciates

his

view as to

why

articulate

given preference to other modes of expression, such as gestures,

movements of hands and body, &c. He says, words are used to designate
objects with regard to everyday affairs in the world, on account of their
speech

is

'

2
comprehensiveness and minuteness
Durga, the commentator of Yaska,
the
term
explains
'comprehensiveness', with regard to the psychological
in
involved
the
process
apprehension of meaning through the instrumentality
'.

of the spoken word. He says that there are two phases of consciousness
in the human mind, i.e. (1) the manifest, and (2) the unmanifest.
When a
person desires to express the manifest consciousness, his effort results in the

exhalation of breath which modified in the various speech-organs produces

the word. The word again pervades the unmanifest consciousness of the
hearer,

makes

it

manifest, and thus the

philological terminology,

we may

Using
meaning is apprehended.
express the same thing by saying that

there are permanent word-records in the sub-conscious strata of the

1

Jowett, Dialogues tf Plato (8rd ed.), vol.

P. 335.

The NinAta,

i.

2.

D urga on

i.

2.

i,

N.

human

ETYMOLOGY, PHILOLOGY, AND SEMANTICS

65

These word-records are brought from the sub-conscious to the

by articulated speech. It may be objected that whatever the psychological process may be, the most important use of the word
is to express and convey the meaning to somebody else, and this purpose can
equally be accomplished by other methods, such as gestures, movements of
hands, face, and eyes. As if Yaska had anticipated this objection, he adds
the term 'minuteness' in his aphorism. Durga has the following comment:
The movements of hands and the winking of the eyes, &c v are also commind.

conscious state

prehensive, they will express the meaning and in this manner we will be
saved the trouble of studying grammar and the bulky Vedic literature.

True, gestures, &c., are comprehensive, but they are not minute, i. e. they
Even
involve greater effort in production and are always indefinite.
discarding Durga's elaborate explanation of 'comprehensiveness', Yaska's

aphorism can mean only that words are used in the everyday affairs of
the world because they are capable of giving expression to every kind of
meaning with their numerous shades of difference, and are produced with
comparatively less exertion. There seems to be no doubt that at the time
of writing the above-mentioned aphorism, Yaska had in his mind the

method of expression by means of gestures, &c. And iiis argument that words are preferred to gestures, on account of the economy of
effort, has a strikingly modern note.
alternative

7.

Yaska
doctrines

is
is

Origin of Language.

a follower of the school of etymologists, whose fundamental

1
all words are derived from original roots.
Gargya and

that

the followers of the school of grammarians do not agree with him. 2 There
3
is also a short discussion about
onomatopoeia
Aupamanyava maintains
that there is no such thing as onomatopoeia, but Yaska holds that there are
some words which are formed by the mere imitation of sounds of nature,
mostly the names of birds, such as crow, partridge, &c., but which can be

derived otherwise also. It is surprising that in this connexion he does not

mention the word cuckoo. Besides the names of birds, he thinks that the
4
diindubhi 5
a gambler
following words are similarly formed. Kitava
1
'a drum'; ciacd krnoti,*, 'it makes a ci&ca sound'; krka
the fanner
'
part of krkavdku, a cock
According to Yaska, onomatopoeia does not
'

'

'.

play any important part in the foundation of language.

1

3
4

Nimkta,
Loc.

Op.

i.

12.

cit.

cit. iii.

Ibid. v.

22

18.

Ibid. ix. 12.

Ibid. ix. 14.

'

ibid. xii. 13.

He

discards

INTRODUCTION TO THE NIRUKTA

66

Bow-Wow theory. 1 As Yaska reduces all words to

may therefore be regarded as an adherent of the

therefore the so-called

primordial roots,

he

root-theory.

This again affords a point of difference from the Cratylus, where Plato,
in attempting to trace the origin of the sounds of the alphabet to the
sounds of nature, considers onomatopoeia to be the most important factor

As an objection to his theory, it may be

remarked that the objects with which men in primitive society are most
tree
familiar would be things like cave
&c., and the naming
pit

in the formation of language.

'

'

'

',

',

',

of these objects precludes all imitation of natural sounds. Words like

'
2
digger , weaver ', &c., would represent a higher stage of civilization.
8.

Parts of Speech.

noun and verb,

Yaska says that there are four parts of speech
3
At first sight, it seems 'inexplicable that an
preposition and particle.
ancient author like Yaska should mention preposition as a part of speech
and snould ignore adverbs which historically can be shown to have been
:

evolved at an earlier stage of the linguistic development than the former.

The difficulty, however, disappears when it is remembered that prepositions
in Sanskrit are seldom used to express case relations, but mostly serve as
adverbial prepositions. With Yaska's division of speech into four parts

may

be

compared the remarks of Dionysius of

Halicarnassus,

who

attributes a similar classification to Aristotle.

'Composition is .... a certain arrangement of the parts of speech.

These were reckoned as three only by Theodectes and Aristotle and

the philosophers of those times, who regarded nouns, verbs, and connectives
as the primary parts of speech. Their successors, particularly the leaders
of the Stoic school, raised the number to four, separating the article from
the connectives.' 4 According to Aristotle, ' Diction viewed as a whole is

made up

of the following parts

the letter (or the ultimate element), the

noun, the verb, the case, and the

syllable, the conjunction, the article, the

5

speech/
9.

Aristotle's definition of

Noun and

Verb.

verb as tollows: A verb has

a
its
fundamental
as
noun has being as its fundanotion,
becoming
mental notion. But where both (i.e. becoming and being) are dominated
by becoming as in a verbal noun), a becoming arising from a former

Yaska

Max

defines

the

noun ana the

Muller, Science of Language, vol.

pp. 407-17.

4
i,

Literary Composiimn, ch.

iii>

Roberta's ed.,

p. 71.

See also

Max

Nirvkta,

i.

1.

Muller, lc.

cit.

Poetics, 20.

1456 b, Byvvater's ed., p. 57.

ETYMOLOGY, PHILOLOGY, AND SEMANTICS

to a later state

is

(57

denoted by a verb, as 'he goes', 'he cooks', &c.; while

the embodiment of the whole process beginning with the original and
ending with the final conception, which has assumed the character of
'

'

1
Further, becoming
being, is denoted by a noun, as going ', cooking '. &c.
has six modifications (1) genesis, (2) existence. (3) alteration, (4) growth,
2
With these may be compared Aristotle's
(5) decay, and (6) destruction.
:

definitions of

noun and

verb.

noun or name

is

a composite signi-

sound not involving the idea of time, with parts which have no
significance by themselves in it. ... A verb is a composite significant
sound involving the idea of time, with parts which have no significance by
themselves in it. \Vhereas the word man or white does not imply
when. walks' and has walked involve in addition to the idea of walking
that of time present or time past.' 3
In his definition of a verb. Aristotle lays great emphasis on the idea
his definition is
of time, but ignores the idea of action involved in it
ficant

'

'

'

'

'

'

therefore incomplete and states the element of lesser importance only, for
of the two ideas of action, and time, the former is of primary and the
Yaska has hit on the right word, i.e.
latter of secondary significance.

becoming which expresses both, the notion of action and time as

noun
but not what

Aristotle's definition of a

does not involve,

is
it

well.

a negative one. He explains what it

Yaska. on the
positively does involve.

other hand, gives a positive definition, setting forth being to be thtfundamental notion of a noun. Further, he also defines a verbal noun,

which is ignored by Aristotle.

Yaska explains prepositions as words which bring into prominence the
subordinate meaning of nouns and verbs. He then subjoins A list ot'
twenty prepositions assigning

to

each

its

appropriate meaning.

Proceeding

further, he divides particles into three groups, (1) comparatives, (2) conHe defines these terms, giving a list of the
junctives, and (3) expletives.
particles of each group, explaining their meanings
by suitable quotations from Vedic literature.

and

uses

detail in the first chapter of the Nirukta. (sec. 3-9).

Yaska observes the dialectical differences in the

Thus he points out certain

and
the Kambojas, the people
Aryans

his time.

North. 4

He acknowledges

the

illustrating their
treated in

They are

spoken language of

characteristics of the speech of the

of the East, and the people of the

relation

of

the classical

to

the

Vedic

Thus he remarks that their vocabulary is identical, 5 that their

use of prepositions and particles with occasional exceptions is similar."
Sanskrit.

Nintkta,
Op.

cit.

i.

i.

1.

2.

Poet its. 20.

1456

h. 10.

Bywater's

ed.. p. 58.

AVn</rfu.

ii.

2.

Op.

cit.

i.

1C.

Op.

fi(.

i.

3-9.

II

INTRODUCTION TO THE NIRUKTA

68

He

seems to be conscious of the historical connexion of the two languages

says that the words of the one are derived from the roots of the
He knows that it is not nouns only, but also verbs, which have
other. 1

when he

'So

synonyms.

of a

many

So many are the

explains homonym as a word which

verbs have the same meaning.

2

noun

He

(lit. being).'
synonym
has more than one meaning. 3 He also notices certain idiomatic expressions,
father and son but
whose order is immutably fixed as Indra and Agni
not Agni and Indra
son and father 4
'

',

',

'

'

'.

',

Semantics.

How names

are given.

The epoch of Yaska was an age of remarkable literary activity. There

seems to be a general striving after the search of truth in all the departments of human knowledge. On the philosophic side, it marks the
beginning of the Upanisadic period which preached monotheism of an
exalted type, and gave expression to some of the sublimest thoughts ever
recorded in the history of mankind. On the religious side, it was the

harbinger of the Buddha who was soon to carry out a campaign of

vigorous protestantism against the then prevailing ritualistic practices.
Even in the matter of style, it is the period of transition which ushered in
the era of the aphorism (sutra). As shown above, the age was busy with

grammatical and philological speculations, nor WE* semantics ignored.

In

chapter of the N^riikta (see 12-14), Yaska discusses the question,

how names are given. The most important arguments are set forth in the
form of questions and answers. A critic is introduced who raises the
various points of objection, each of which is duly answered by the author.

the

first

It is a dialogue consisting of two

monologues which are put in the mouths
of the critic and the author in succession. The
arguments are as follows
:

(1) Every being who performs a particular action should be called by the
same name, e. g. every one who runs on the road should be called a&va

(runner), and not the horse alone; everything that pricks, as a needle
or spear for instance, should be called trna
(pricker) and not a blade of
grass alone.
(2) Every being should be given as many names as the

actions with

which that particular being is associated, e. g. a pillar should be

sthuna (i.e. which stands upright) only, but also dara aayd
(i.e. which rests in a
hole), and also sanjanl (i. e. which is joined with the
beams).
(3) Only such words should be used in giving names as are
regularly derived from roots according to the rules of grammar, so that

called not

U. 2.

Qp.

at

i.

20.

Op.

cit.

iv. 1.

Op. at.

i.

10

ETYMOLOGY, PHILOLOGY, AND SEMANTICS

69

the meaning of the object which they denote, should be quite clear and free
from doubt, e.g. piiruea, (man) should be puri-aaya (i.e. city-dweller);
asva (horse) = asta (i. e. runner) tr-na (grass) = tardana (pricker) and so
on.
(4) If the name of an object is to be determined by its actions, the
;

being precedes the action (e.g. the horse comes into existence before it
actually runs), the designation of a being, which is earlier, from an action,

which

subsequent to

is

it, is

not tenaole (perhaps for the reason that

it

will leave the being nameless during the

(5) People indulge in
interval).
in
as
for
when
it is said that earth
names,
sophistry
instance,
explaining
(prthiri) is so called

consider as to

on account of its being broad

it broad and on what basis.

(prath), they

do

nofc

who made

Rqoinder.
(1) We find that of the beings who perform a particular acuon, all do
not get the same name but only a few, e. g. every one who cuts wood is not
it is the ascetic
called tuksaka, but the carpenter alone is so called
only
who is called pari-vrdjaka (i. e. a wanderer) and not every one who
;

only the sap of the sugar-cane that is called jivana (i.e.

and
not everything that enlivens it is only the planet Mars
enlivening)
that is called bhumi-ja (i. e. earth-born), and not everything that is born
from the earth and so on. He seems to imply that there is a law of
specialization by which a particular name comes to be exclusively associated
with a particular object.
it is

wanders;

(2)

He means

to say that in spite of their manifold activities, objects

name from one

particular action, which is the most important

to
them,
e.g. a carpenter performs many actions, yet
special
called taksaka (i. e. a cutter of wood), because the shaping of things

take their

and the most

he

is

by cutting wood is his most important function and can be

associated with him. Durga has the following comment on it
:

Wf 3^
^re

ff

(T^ror

*wH*flf*rnTTTi

n^TTt ftnrrsr^
i

specially

INTRODUCTION TO THE NIRUKTA

70

^*JW*^

Thou

seest,

my

friend,

and we also

see,

that one

man who

cuts

iff

wood

called 'carpenter', while another who does the same is not so called.
You may well ask the reason. Listen ; go and ask the world, quarrel with

is

the world

if

you

like, for it is

who made

not I

this law.

But

this is

what

who do

the same work, some are named in accordance

with that activity, others not You may say that because one object is
named in accordance with that activity, therefore others doing the same

we

find

of those

thing should be similarly named

from verbs, the choice of names

Although all nouns are derived

with reference to a particular action
or it may be that the choice is
is
made by nature (svabhavatah)
made by the law of special action. A man who performs one particular
action more specially, whatever other actions he may perform, will
obtain his name from that particular action. This is a settled rule. For
.

call the man, who cuts wood now and then, by the name of
him we call carpenter who cuts wood at any time, or in any
but
carpenter,
and
always. This is an instance of a name, the choice of which is
place

we do not

and this name may be freely given '.to others who

same action specially. And if sometimes, or somewhere,
some other action is still more special to them, they will obtain their
names in accordance with that action only.
We see that persons who perform many actions, obtain their names

made by

special action

perform the

A carpenter performs many other actions,

not called after those activities. ... If it be said, that many

one particular action.

iroin

but he

is

persons who perform the same action, should have a common name, and
one person who performs many actions, should have as many names, all
that we can say IB, that it is contrary to the practice of the world. Neither

Whether many persons perform a particular action, or a single

person many actions, the law about the names is that the choice is made
by natural selection.'

is the case.

With

this

may

be compared the remarks of BreVl.

One conclusion

is to be drawn from all that has

gone before it is an
undoubted fact that Language designates things in an incomplete and
'

Cf.

Max

Mailer's translation of some parts of the above-quoted passage

(ilid., p.

167).

ETYMOLOGY, PHILOLOGY, AND SEMANTICS

inaccurate manner.

be said of the sun

when we say
that

it

rest,

or

Incomplete

that

it trots.

since

when we have

we have

declared

Inaccurate

when it has set, or

when wounded or dead.

shines

not exhausted

all

71
that can

to be shining, or of the horse

since we cannot say of the sun
it

of the horse that

it trots

when

it is

at

Substantives are signs attached to things: they contain exactly that

of truth which can be contained by a name, an amount which is of

amount

necessity small in proportion to the reality of the object. ... It will fo

impossible for language to introduce into the word all the ideas which this
entity or object awakens in the mind. Language is therefore compelled to
choose.'

(3) Many words whose grammatical form is quite regular are used to
denote names of objects, such as vratati (creeper), jdgaruka (wakeful),
dcirvi-homi (one who sacrifices with a ladle), &c.

We find

that many objects get names which are based on subsequent

the
actions,
wood-pecker.
g.
(5) If prthiw (earth) is derived from Vprath (to be broad) there is no
(4)

e.

sophistry at

all.

It is not necessary to consider as to

who made

it

broad

and on what basis, for it is broad to the eye.

Thus the question is discussed in the Nirukta. The same question is
discussed at length in the Cratylus also, wherein Plato propounds three
theories and makes the three characters in the dialogue their exponents.
Hermogenes holds that names are conventional, arbitrarily given, and
Its antithesis is represented by Cratylus who maintains
that they are natural. Socrates takes an intermediate position and
admits that names are natural and at the same time have an element

altered at will.

of convention as well. 8

i.

Early anti-Vedic Scepticism.

In the fifteenth section of the first chapter of the NiruJda, a critic

introduced in the person of Kautsa, who not only questions the authority
of the Vedas, but actually maintains that the Vedic stanzas are meaningless,
adducing several arguments in support of his assertion. From the twentieth

is

section of the

same chapter

it

is

evident that Yaska believes the Vedic

hymns to be revealed, having been handed clown from generation to

generation by oral tradition, and requiring to be studied with great care;
the purpose of his
1

Semantics, eh. xviii,

pp. 171, 172.

own work being

Eng. trans, by Cust,

to
2

facilitate

this

study.

As the

Cf. Jowett, Dialogues of Plato (3rd ed.), vol.

pp 3E7-8,

368, StW, 37S.

i,

INTRODUCTION TO THE NIRUKTA

72

ta is one of the six auxiliary treatises of the Veda, it is rather

say with what object Yaska presented and tried to controvert

difficult to

the view of his opponents, for

it is

inconceivable that the learned theologians

would reproduce, in their orthodox books, a controversy which challenges

the most fundamental beliefs of their religion. The reproduction of the
Kautsa controversy indicates on the one hand, that not only Yaska was
endowed with a rationalistic spirit, and was free from bigoted fanaticism,
but also that it was possible to carry on such discussions with- tolerance at
that period of remote antiquity and implies on the other, that Kautsa was
an eminent scholar, or some great personality, or the exponent of some
philosophic system, whose thought could 'not be ignored. Some, however,
think that Yaska has invented Kautsa as a convenient method of giving
expression to Vedic Scepticism. This view is conjectural, and is not supported by any evidence. Yaska uses the terms eke, and ekam, aparam, &c.
when he wants to refer to something in general, and he could have very
welj employed the same terms with regard to the above-mentioned controversy, had it not been associated with a particular individual, i. e.
Kautsa. There is no ground to doubt the historical existence of the
authorities whose opinions are quoted, or referred to, or to whom particular
;

statements are attributed, by Yaska. And unless the contrary can be

proved, it may be assumed that Kautsa was an historical entity. It
also be taken for granted that he was the leader of a movement,
which may be described as something akin to materialistic rationalism,
and which was the result of a remarkable literary activity, a characteristic
of. the epoch of Yaska, as pointed out elsewhere.
But Kautsa was by no
means the originator of such a movement, the beginning of which can be

may

traced to an earlier period.

Its origin is probably to be sought in
sectarianism. For a considerable time, the Atharva-veda was not recognized
as divine revelation. For the followers of the Atharva-veda, it was therefore necessary to demonstrate the superiority of their own Veda to the

RV., the SV., and the VS. Perhaps the most effective means, employed for
the achievement of this object, was to invent legends and allegorical
stories, in which all the four Vedas are introduced, and in which a certain
task

is

shown

The RV.. the

proposed for them.

SV., and the VS. are invariably

incompetent in its performance, and it is given up as too

the three Vedas in succession, being finally accomplished by

to be

difficult

by

the AV., whose superiority over the other three Vedas is thus
implicitly
expressed. I quote the following two stories from the Gopatha Brahinana
in support of

my

statement

EARLY ANTI-VEDIC SCEPTICISM

<T^RT

Wf

73

fq<Hi<4
"

"

Be it so ", replied they.

Speech said to them, tame the horse ".
Having approached him, the RV. said, "I shall tame the horse". When
he set about (accomplishing it), a great terror seized him. He turned her
'

in the eastern direction.

He

declared,

"

this horse is wild indeed

"

The

VS. approached him and said, "I shall tame the horse". When he set
about (accomplishing it), a great terror seized him. He turned her in the
western direction. He declared, "this horse is wild indeed". The SV.
"
"
How indeed wilt
approached him and said, I shall tame the horse ".
"
"
thou tame the horse ?
Rathu,iitaram is the name of my song of praise
which is neither terrific, nor harsh. With that the horse is praised ". But
when he set about (accomplishing it), the same great terror seized him.
He turned her in the northern direction. He declared. the horse is indeed
'*

still

wild

".'

After these futile attempts, they are advised to seek Atharvana the
tamer. They approach him and request him to tame the horse. He

prepares the water of tranquillity, which he sprinkles over the horse.

From every limb of the horse flames fall down on the ground, and the
horse, perfectly tame, salutes the sage.

The

object of the following story

the three Vedas to afford protection

is

to

show the incompetency

of

...

^c

'The gods said to Indra, " Do now protect this sacrifice of ours. Verily
protect us with that form of thine, with which thou affordest us the
He assumed the
greatest shelter, with which thou canst best protect us'.
1

GB.

i.

2.

18

Bib. lud. ed., p. 35.

INTRODUCTION TO THE NIRUKTA

74

form of the RV., and having approached, stood before them. The gods
"
with this form thou canst not
assume some other form
afford us the greatest shelter, with this form thou canst not best proHe assumed the form of the VS., and having approached
tect us".
"
assume some other form
stood behind them. The gods said to him,
with this form thou canst not afford us the greatest shelter, with this
He assumed the form of the SV.,
form thou canst not best protect us ".
said to him,

The gods said to him,

and, having approached stood to their north.
''assume some other form; with this form thou canst not afford us the
*
greatest shelter, with this form thou canst not best protect us ".'
Indra then assumes the form of the Bralvnia-veda, i. e. the Atharva-veda,
is approved by the gods as competent to- give them the greatest

which

protection.
It need hardly be said that the efforts of the followers of the Atharvaveda were crowned with success, for, in course of time, the AV. was

recognized as one of the revealed scriptures. But their method of discrediting the other Vedas gave rise to a movement of inquiry and

a movement, the traces of which can still be discovered in

Besides the fact
isolated passages of the Aranyakas and the Upanisads.
that the anti-Vedic ideas have been preserved in the Aranyakas and the
Ujxinisads, which, according to the orthodox tradition, are a part of the
scepticism

scriptures, indicates that the

much

its influence,

so that even

which have survived.

of

foregoing conclusion

^rf^ ff
Verily it was
i

'

purpose shall

We

movement must have been important and

some of the Vedic Scholars came under

and freely gave expression to their heterodox views, some

wide-spread, so

quote the following passages in support of the

TR

^ft tfa
^jn?: irrisr TT
then the Kavaseyas, the learned

irnri

so,

we study

the Vedas, to

what purpose

breath in speech, and speech in breath

sacrifice

indeed the authoritative person."

"

'

People say,

'

Hymn, Hymn ".

"

seers, said,

shall

we

whosoever

to

is

born

GB.

i.

A. A.

2.

ii.

19
1.

-,.

Bib. Ind. ed., p. 36.

Keith's ed., p. 101.

is

This earth indeed,

is

the hymn, for

whatever exists springs from it.' 3

The study of the Vedas is regarded as avidyd (non-knowledge) in
1

what

sacrifice ?

A. A. iiL

2.

Keith's ed., p. 139.

all,

MU.

EARLY ANTI-VEDIC SCEPTICISM

I. 1.

4-5

MU.

as lower knowledge in

III. 2.

KU.

75

The full
23.
mind that the
The case would

I. 2.

will be realized, if it is borne in

condemnation
Upanisads are also regarded as revealed books (fruti).
be analogous if, for instance, St. Paul had declared in one of his epistles
that the study of the Bible is non-knowledge, or lower knowledge. The
Kau. U.,
following are the other anti-Vedic passages Brh. U., I. 5. 23
force of this

Vivekacuddmani 2; the Jain UttardIX. 21 XI. 48, 53.

Gtta, II, 42, 45
In order to reconcile them with the pro-Vedic doctrines, the commentators
have offered ingenious explanations of these passages.
It is possible that the Buddha came under the influence of this anfciVedic movement at an early period, which may be responsible for his
vehement denunciation not only of Vedic rites and practices, injunctions,
and invocations, &c,, but of Vedic lore. He held them up to ridicule, and
discarded them as an obstacle to final emancipation. His views about
Vedic knowledge have beer preserved in the form of a dialogue in the
Two Brahmanas, Vasettha and
Tevijja sutta in the JDtyha Nikdya.
is the true path.
Unable to settle their
which
as
to
Bharadvaja quarrel
The Buddha holds a
Buddha
for
a
decision.
the
to
dispute, they go
conversation with them, and after perplexing and confounding them with
analogies and arguments in a Socratic manner, gradually leads them to his
own way of thinking, and finally converts them to Buddhism. The important parts of the dialogue with regard to the Vedas are the following
13.
Well then, Vasettha, those ancient Esis of the Brahmanas versed

5; Ch. U., V. 11-24; TU., II. 5;

XIV. 12
dfiydyana sutras, IV. 12
II.

'

in the three Vedas, the authors of the verses ... to wit,

Vamadeva,

Vessamitta, Jamadaggi, Angirasa. Bharadvaja, Vasettha, Kassapa, and

"
We know it, we have seen it,
Bhagu did even they speak thus, saying
:

whence Brahma
Gautama!"

where Brahma

"Not

so,

is

is,

whither Brahma

"

is ?

..." Just, Vasettha, as when a string of blind men are clinging to

one another, neither can the foremost see, nor can the "middle one see,
nor can the hindmost see just even so, methinks, Vasettha, is the talk
the
of the Brahmanas versed in the three Vedas but blind talk
talk ... of the Brahmanas versed in the three Vedas turns out to be
ridiculous, mere words, a vain and empty thing."
"
24.
Again, Vasettha, if this river Aciravati were full of water even to
the brim, and overflowing, and a man with business on the other side,
bound for the other side, should come up, and want to cross over, and he,
standing on this bank, should invoke the farther bank, and say, 'Come
"
Come over to this side
hither, O Farther Bank
"Now what think you, Vasettha? Would the farther bank of the
15.

'

INTRODUCTION TO THE NIRUKTA

76

river Aciravati, by reason of that man's invoking and praying and hoping
"
and praising, come over to this side ?
"
"
Certainly not, Gautama.
"
In just the same way, Vasettha, do the Brahmanas versed in the
25.
three Vedas
Indra we call upon, Soma we call upon,
say thus
Varuna we call upon, Isana we call upon, Pajapati we call upon, Brahma
!

we call upon
that they, by reason of their invoking
Verily, Vasettha,
and praying and hoping and praising, should after death
become
united with Brahma verily such a condition of things can in no wise be."
35. "... Therefore is it that the threefold wisdom of the Brahmanas,
.

.'

wise in their three Vedas, is called a waterless desert, their threefold

is called a pathless
jungle, their threefold wisdom is called

wisdom

"

'

perdition.
In criticism of this, it

may

be remarked that the views of the Buddha

concerning Vedic prayer are erroneous. His arguments, and especially

his analogy of the bank of the Aciravati, are applicable to any other

prayer as well, and thus prayer itself will become an absurdity. Not only
is prayer a
very important act of worship in every religion, but in the

form of the wheel of prayer is the most distinguishing characteristic of

Tibetan Buddhism. Moreover, prayer is a psychical phenomenon, it exerts
a powerful influence on the mind through the medium o subconscious
Further, the analogy
suggestion, and as such its efficacy is beyond doubt.
of the Buddha is fallacious. To compare not only sentient but omniscient
and omnipotent God with an inanimate piece of matter like the bank of
a river, and then to deduce a conclusion from this comparison that because

the latter does not respond to prayer hence the former also does not do so,
is altogether
Nevertheless the Buddha's denunciation of the
unjustifiable.
Vedas developed a strong contempt for them in his followers who often
2
It is also probable that these teachings of the
trampled them under foot.

The criticisms of some

,
inspired other non- Vedic scho6ls as well.
of these schools are equally vehement, and one seems to hear the rever-

Buddh

Buddha even in some of their

The following passage gives the views of the Carvaka system

berated echo of the voice of the

expressions.

The

Dialogues of the Buddha, translated into English

pp. 304-14: cf. also S.B.E., vol. xi, pp. 159-203.
2

See Sankaradigmjaya, the episode of Kumarila Bhatta's

by Rhys-Davids,

life in

S.B.B., vol.

a Buddhist monastery.

ii,

EARLY ANTI-VEDIC SCEPTICISM

77

If you object ..." how should men of experienced wisdom engage in

the Agnihotra and other sacrifices",
your objection cannot be accepted
as any proof to the contrary, since the Agnihotra, &c. are only useful as
means of livelihood, for the Veda is tainted by the three faults of untruth,
'

and tautology then again the impostors who call themmutually destructive, as the authority of the
Jnanakanda is overthrown by those who maintain that of the Karmaand lastly, the three Vedas themselves are only
kanda, and vice versa
the incoherent rhapsodies of knaves, and to this effect runs the popular
self-contradiction,

selves Vedic Pandits are

saying: Brihaspati says that the (performance of) Agnihotra, the three
Vedas, the three staves, and smearing oneself with ashes, are but means
of livelihood for those who have neither sense, nor manliness.' l
If a beast, slain in the jyotistoma sacrifice goes to heaven,
does not the sacrificer kill his own father ? 2
1

why

then,

'

'

The three authors

darkness.

of the

Veda were

Jarphari, turpharl,

of the Pandits.'

The Arhata system has the following

Vedas

'

and spirits of
well-known rhapsodies

buffoons, knaves,

&c., these are the

criticism

with regard to the

And

Veda

a non-eternal omniscient being cannot be the subject of an etenia

then how can he be expounded by a spurious and a false Veda ? 4
'

There was neither the Sama-veda, nor the Yajur-veda, nor

work done by man.' 5
The ear'ier anti- Vedic scepticism, together with the doctrines of the
Buddhist, the Carvaka, and the Arhata svstems must have created, in
Cf. also

'

the Rg-veda, nor was any

3.

For this passage I have adopted Cowell's

translation with some modifications.

Sarva-darfana-aamgrnhah, Bib. Ind. ed., p.

Op.

ctf.,

p. 6.

Loc.

Op.

cit.

cit.,

p. 28.

MahdbMrata Fawoparam, 11234.

INTRODUCTION TO THE NIRUKTA

78

course of time, a considerable amount of opposition to the teachings of tho

Vedas. It was therefore necessary for the followers of the Vedas to
answer the objections of their opponents and to re-establish their position.

Hence Jaimini was compelled to devote almost the whole of the firso
adhyaya of the Purva-Mvmamsa, to the examination and refutation of
such objections. The substance of Kautsa's criticism, together with the
subject-matter of Yaska's rejoinder is amplified with numerous additions
The controversy, however, is too long to
in the nrst chapter of the PM.
be quoted here. Kumarila Bhatta, the commentator on the PM. was
another expounder of Vedic doctrines, and after him the task devolved
on the great ^ankaracarva, who by his eloquence, vast learning, profound
philosophy, and great powers of debate rebuilt the shattered supremacy of
the Vedic religion, and extirpated Buddhism l and other non-Vedic systems
from the land of their birth. But adverse critics of the Veda, even after
the great ^ankaracarya, have not been altogether unknown in India. For
instance, Nanaka, the founder of the Sikh religion, may be mentioned
as a notable teacher who laid great emphasis on saintliness, and discarded
the Vedas as mere mythical records. He said
Santa M> mahimd veda na jdiie
Cdron veda ksiddni.
:

'The greatness of a saint is not known to the Veda all the four Vedas
are merely (books of) stoiieb.
Hence we find that Sayanacarya again reverts to the same discussion
in the introduction of his commentary on the Rg-veda.
The number of
arguments for and against is still further increased. A brief summary
;

of the controversy

is

subjoined

Criticism.

The primd facie view is that there is 110 such thing as the Veda howcan there be a part of it, as the Rg-veda ? .... It is not possible to admit
the existence of the Veda, for it is not capable of definition or proof.' 2
If the Veda is defined as being the last of three kinds of proofs,
1
'

perception, inference, and evidence, the definition will be too wide, for
it will include the Smrtis as well.
(2) It

the Veda

is

defined as an instrument of apprehending trans-

cendental things, the definition will again suffer from the same defect.
1

However, the

final

blow was dealt by

invaders, who destroyed

the Buddhist monasteries in the Northern

the

Mohammedan

part of India.
2 See Max
Mailer's edition 2 of theRV. with

the commentary of Sayanacarya. vol. i,p]>. 2 3.

The Sanskrit text of the introductory psrt

commentary, together with an

English translation, is given by Pett>r-on in
his Handbook to Uit Study of the Rgwia. Part 1.

of Say a mi's

EARLY ANTI-VEDIC SCEPTICISM

79

(3) The qualifying expression, 'being not the product of human

authors ', will not improve the definition, for the Vedas are the works of

human

anthers, though they

you say that by

may

be super-men

'human authors' you mean 'men having a

we
will
frame
draw
your attention to the purvusa-sulcta.
corporeal
you mean a body which is
(5) If you say that by corporeal frame
the result of the actions of a previous life we will point out that Agni,
Vayu, and Aditya, the authors of the Vedas, were endowed with bodies
(4) If

',

'

which were the

(6)

sisting

now

it

(7)

result of actions of

a previous

'

life.

Veda is defined as a collection of words (sabda-rdsih) conof the mantra and the Brdhmana, it does not hold good, for up till
has not oeen settled what is mantra, and what is Brahinaw*.
Nor is there any proof of the existence of the Veda. The scriptural
If the

quotations in support of your contention are useless, as they are cited from
the Vedas themselves, and nothing can be proved by its own evidence

No

man, however

clever,

can mount his

own

shoulders.

you say that the consensus of public opinion is in favour of the

Vedas, we will reply that the whole world can be dluded for instance,
the people believe in a blue sky, yet there is no such thing as skv, nor has
(8) If

its

blue colour any reality.

Sdyana's rejoinder.

The definition of the Veda as a collection of words, consisting of the

mantra and the Brdhmana is faultless; therefore Apastamba has said,
The Veda is the name given to the mantra and the Brdhmana.'
(1)

'

true that things like a jar, or a piece of cloth, &c., are not
it does not follow from this that the sun, and the stars,
&c., too have no such character.
Granting that it is impossible for a man
to mount his own shoulders, nevertheless, the Vedas have the power to
(2) It is

self-luminous, but

illuminate themselves as well as other things.

(3) You have to recognize the various kinds of

proofs, including
the evidence of the Smrtis, and of tradition cannot but be
admitted as proof of tne existence of the Veda. Hence, the Vedas cannot
be overthrown by any of the infidels like the followers of Carvaka.

evidence.

And

further criticism.
called the Veda, it is not worth
(1) Admitting that there exists a thing
a commentary, for the Veda is of no authority (na hi Vedah pramdnam).
'an instrument of sound experience',
(2) Some define authority as
others as 'a means of acquiring knowledge, not known before'. Neither
of these is to be found in the Veda.

INTRODUCTION TO THE NIRUKTA

80

Then

follows an amplified statement of Kautsa's criticism.

Sayana's
reply gives the substance of Yaska's rejoinder with additions and modifications, to which is added a long quotation from the first chapter of the

'jwrca-Mlmamsa, reference to which has already been made.

It would be superfluous to collect the pro-Vedic passages.
The Vedas
are the foundation of the whole of Sanskrit literature. But the triumph of
the Vedic school is apparent from this fact alone that all the anti- Vedic
systems have either perished, or been driven into exile, or been reduced to
Thus the pre-Buddhistic antr- Vedic scepticism can now be
insignificance.
traced in a few isolated passages only. Buddhism, once the state religion
of the Mauryan Empire at its zenith under As*oka, the then greatest
Empire in the world has been banished from its native land. The
Carvaka and the Arhata systems have been reduced to insignificance.
Their followers are few and far between, and their influence on Indian
thought and religion is so small tht for all practical purposes it can be
safely ignored.

THE NIRUKTA
CHAPTER
A

words) has been handed down (to

This same list is called Ni-ghantavas. 1

TRADITIONAL

list (of

be (here) explained.

It is to

us).

From what

word) Ni-ghantavas derived 1 They are words quoted from

3
Having been repeatedly gathered together from
Vedic hymns, they have been handed down by tradition. Aupamanyava
holds that, as these are the quoted words of the Vedas, they are called Nighantavas on account of their being quoted (t/ii-gamandt). Or else (the
word Ni-ghantavas) may be (so called) from being fixed only (Vhan), i.e.
(root) is (the

the Vedas (ni-gamoih)?

(a list.in

which) they (the words) are fixed together, or collected together ( Vhr).

Now, what

of words ? They are the following

and particles. With reference to this, they 6
thus prescribe the definition of noun and verb the verb has becoming as
6
nouns have being as their fundamental notion. 7
its fundamental notion,
But where both are dominated by becoming ,/a becoming arising from
(are) the four classes

noun and verb

prepositions

denoted by a verb, as lie goes

he cooks *, 8 &c.
The embodiment of the whole process from the beginning to the end, which
a former to a later state

Cf.

Durga explains ni-gamdh

Muir, Sanskrit

Texts, vol.

dhikam vu ni-gudhurtha

ete

'

is

p. 165.

ii,

as

part V,

santo

parijndthah

the principle, lectio difficilior potiot est, but this

reading is not supported by the evidence of
MSS., and, later on, WHS admitted to be uni. 1,

4
i.

xii. 5.

699

VP.

Kautilya, Arthasastra,
Mahabltasya*

edition, p. 8

ii.

1-

viii.

52

10. 28, p.
!>

AP.
72

Kielhorn's

Dionysius of Halicarnassus on

Literary Composition, ch.

71; Aristotle,

ii,

Roberts's edition,
1456 b 1, By-

Poetics, '20,

water's edition, p. 57; Wackernagel, Altin-

Macdonell, Brhaddevatd, vol.

p.

ii,

cf.

65;

RP. xii. 5,
Kautilya, Arthaiidstra, loc. cit.
701, 707 VP. viii. 54 ; the commentator on
;

AP., J.A.Q.S., vol.

vol.

edition,

vii, p.

MaMbMtya

Patanjali,

20,

i,

pp.

1456 b

10,

591
8.

i.

254,

PM.

1,

ii. 1.

Kielhorn's

256;

Bywater's

Aristotle,

edition,

Gune's trans. IA., vol. xlv, 158.

7 The same as note 6
except Brh. D. cf.
Jowett, Dialogues of Plato, vol. i, pp. 868-9
58

p.

'

Name

is

not a musical or pictorial imitation

is expression of the essence of each

but it
thing in letters and
.

Cf.

di9chcGrammfttik,vol.i,p.lTLvni',cf.Sils<>Dharma

vol.

Samgrahah, xxxv, Anecdota Oxoniensia, vol.

ii. 1.

i,

p. 7.

e.

Preceptors. Durga.
Identical with Brh.D.ii. 121, see Professor
i.

Poetics,

RP.

PataBjali,

p.

see Erlciutervngen,

p. 4.

Cf.

by Roth himself

nis-cayend-

mantrdrthdn yamayanti jndpayanti.

8 Both
adopted the variant samdhatya on

justified

'

',

ii,

Professor
p.

3-4.

10;

cf.

syllables.'

Macdonell, Brhaddtvata,
Durga's Comm. Cf. PM.

MODIFICATIONS OF BECOMING

[1.

has assumed the character of being, is denoted by a noun, as going ', cookl
ing &c. The demonstrative pronoun is a reference to beings, as cow ',
2
to be ', to becoming, as he sits
man
horse
he
elephant ', &c.
'

'

'

',

'

'

'

'

',

*,

'

'

',

'

he goes
he stands &c.
3
According to Audumbarayana speech is permanent in the organs only.
4
(Here ends tlte first section. )

sleeps',

',

',

In that case the fourfold division

(of words) will not hold good, nor the

nor
the
mutual
reference of sounds which are not
connexion,
grammatical,
5
Words
are
used
to designate objects, with
produced simultaneously.

regard to everyday affairs in the world, on account of -their comprehensiveas well as of human
ness and minuteness.
They, too, are the names of gc

On

beings.

human Uaowledge,

account of the impermanence of

(directing) the

accomplishment of action,

the stanza,

be found) in the Veda. 8

is (to

According to Varsyayani, there are six modifications of becoming

9
Genesis
genesis, existence, alteration, growth, decay, and destruction.
affirms
of
neither
nor
the
the
first
but
commencement
denotes only
state,
denies the later. Existence affirms a being that has been produced. Alteration connotes the modification of elements of a non-decaying being. 10 Growth

denotes the increase of one's

(with one's self), as he

1 Cf.

Patafijali, Mahabluisya

limbs or of objects which are associated

of victory, or he grow.s with his

grows by means

sarvandma ca

'And the pronoun

sdmdnyavaci:

own

is

the general

exponent.'
8

Patafijali, op.

*
i.

Cf. Patanjali, op.

1, 6, vol.

i.

cit. i. 1. 1,

4.

4,

p. 104

i,

vol.

p.

i,

cit.
i.

PM.
4.
ii.

1.

i.

i,

6-23

1.

1. 8,

i,

1,

pp.

vol.

vol.

i,

and

i,

p.

136

p.

'

5.

291

Jowett, Dialogues
;
pi. 327, 387, 388 ; Jaimini ;
the Vedanta su'ras, i. 3. 28 ;

This

Cf.

is

9-10

is

physical vibra-

Eng. trans, entitled,

'Points of Controversy', is by S. Z. Aung

and
4

C. A. F.
Cf.
Cf.

Rhys Davids.

Gune,
Gune,

I.

A.,

I.

/oc. cit.

loc. cit.

i.

333

p.

'notably

to thing* both

is

tantamount
is

Soc.

and nobly

by gods and

io the statement that

the repository of eternal and

Brh. D.

ii.

121

quoted verbatim by

see Professor
ii,

p.

65

Ma<-

the passage

Patafijali, op.

cit. i. 8. 1,

258, except that he calls Varsyayani.

bhagavdn, and uses the past tense,

vol.
'

ix.

vol.

tit.,

donell, Brhaddevatd, vol.

cit.

op.

perfect knowledge.

Kathavatihu, xii. 3; Sadda

names

the Veda

1.

tions, op.

Jowett,

He often speaks of them

giving

58-60
the origin and nature
ii. 2. 13-17 ; iii. 2. 49
of Sabda is a subject for discussion in the
Buddhist literature also Sddda is an action,
;

Cf.

Jowett, Dialogic* of

p. 368.

i,

men.

4; Kanada, Vaitetika svtras,

the Sdmkhya-pravacana sutras, v.
;
the Nydya sutras, i. 1. 7, 54-7

28; ii.
2. 21-37

Durga'sComm.

in the places where he distinguishes the

different names which gods and men give
to the same things', i.e. words are used in

Bhandarkar, Wilson

356;

Ptulological Lectures, p.

of Plato, vol.

i.

vol.

Cf.

Plafo, vol.

i,

p.

10 The word
a-pracyavamdnasya is used by
Y&ska in order to shov/ that alteration
which may be for bettor or for worse is to

be interpreted as denoting the former only

and not the

latter.

1.

PREPOSITIONS

4]

Destruction denotes the

body. The term decay denotes its antithesis.
commencement of the later state, but neither affirms nor denies the former.

(Here ends the second

section.)

Hence, other modifications of becoming are only further developments of

those (enumerated above), and should be inferred according to the occasion.

'Unconnected prepositions', says 6akatayana, 'have no meaning, but

l
only express a subordinate sense of nouns and verbs.'
They have various
hence, whatever their meaning may be, they
meanings,' says Gargya
'

'

express that meaning (which brings about) modification in the sense of the
noun and the verb.' - The word a is used in the sense of hitherward 3
'

'

pro, and puroi are

ati and su,
apj

its

'

downwards

'

is

'

abhi*

their antithesis

ai'.u,

'

'

towards

is its

prati

nir and dur are their antitheses

'

'

antitheses

its

val

ud

antitheses

and

similarity

'

sum,

'

succession

'

ni and ava
vi and apa are

'

combination

antithesis

'

contact

'

upa,
5
pari, being
being above or supremacy
6
Thus they express various meanings to which attention should be paid.
(Here ends the third section.)
1

'

accession

'

all

api^

'

around': adhi,

'

'.

',

Now

the particles occur in various senses, 7 both in a comparative sense,

in a conjunctive sense, 8 and as expletives.
Of them, the following four are
used in the sense of comparison. 8 Iva (has this sense) both in the classical

and in the Vedic Sanskrit thus like Agni

like Indra &c.
The word iia
has the sense of negation in classical, and both (i.e. the sense of negation and
comparison) in Vedic Sanskrit thus in the passage, They did not recc^i
'

',

',

'

1
*

Cf.

The

ing)'

RP.

707 ; upasargo vis'esa-krt :

the specializer (of mean54-5 ; AP. iv. 8 see Whitney,

xii. 5.

preposition

VP.

viii.

is

J.A.O.S., vol. vii, p. 515

4.

i.

58

Patanjaii, op.

cit.

Panini, Astddhyuyl

upasargdh

pradaya(fy

3.

1,

vol.

kriya-yoge
p.

i,

256

'A

preposition is the distinguishing mark of an

action' ; cf. also ii. 1. 1, vol. i, p. 365.
*

Cf.

RP.

702-3

6.

xii.

'

Prepositions

twenty and they express a meaning

together with the other two (i.e. noun and

are

in RP.

and VP.

is

identical with that of the

Nirukta, but enumerated in a different orderit is also identical with the list in the gana-

the double forms of nih and dtih are

not taken into consideration
cf. also AP.

pdtJw,, if

incomplete and only half of

that giyen in RP., VP., N., and Pa ; propositions are explained by Panini, op. cit.
i. 4. 83-97
Patanjali, op. cit. i. *4. 4, vol. i,
Professor Macdonell, Vedic
pp. 341, 345-9
i.

15

the

list is

Grammar,

pp.

414-21

cf.

also

Vedic

But again individual prepositions express

the distinction of actions, whenever a word

Grammar for Students, pp. 208, 211-58, 265 6.

6
The sentence is omitted by Durga.
7
Cf. RP. xii. 9. 708
nipaf.dnam arthavatftn

which denotes the same action

nipidanad

verb)'

PataiYjali, op. cit.i. 3. 1, vol.

i,

p.

356:

'

Cf. Panini. op.

Op.

5 Cf.

Panini,

cit. i.

4. 91.

RP.

xii.

op.

cit. i. 4.

cit. i.

is

used.'

4. 89.

o f> B rh p

edition, vol.

702-3

6.

53

tlio list

VP.

vi.

24

of prepositions

itare

Op.

i,

cit. ii.

ca sarthakah.

iig

89>

p. 19.

91.

p ro fe ssor Macdonell's

PARTICLES

[1.
2

The established use is (to

Jndra as a god V it has the sense of negation.
it immediately) before that which it makes negative.
In the passage
place
3
'Lake hard drinkers of wine', it has the sense of comparison. The estabii shed use is (to place it immediately) after that with which it compares.
The word cid has many meanings. In the sentence Will the teacher kindly
'

'

explain

[from what root is (the

so called because he imparts

used in the (sense of) respect,

it is

it ?

word) dcdrya derived ?]

is

A-cdrya (teacher)
6

or because he systematically arranges (a +

various
the
y/cl + artha)
objects (of knowledge), or because he systematic6
In the expression like curd ', it
intellectual
the
faculty.
ally develops
in
of
sense
in
the
used
comparison
ft
bring even the sour gruel ', it is

traditional precepts (d-cdra)

'

Used in the sense of contempt.

Kul-md$dk (sour gruels) are so called
1
The word
because they are wasted away (sldaidi) in families (kulesu).
In the sentence therefore he will do it
it is
TVu has many meanings.
Used in assigning a reason in how pray will he do it ? in asking a quesIt is also used in the sense of
tion, as well as in has he really done it ?
'

',

'

'

'

'

(as follows)

comparison

a tree, O widely invoked one! *

a
Of thee like the branches of tree, O widely invoked one
"Vaydh means branches, (and) is derived from (the root) vi (to move)
like the branches of

Ot thee

they

9
paove in the wind.

tid-khdh (branches) are so called because they rest in

trhe sky (kha-saydh), or (the word) may be derived from (the root) auk (to
9

be

able).

Now

a conjunctive particle is that by whose addition separateness of

indeed recognized, but not like an enumerative one, i.e. because
notions
10
The word ca is used in the sense of aggreof a separation by isolation.
"
as I and
with
O
of Vrtra
and is
is

'

'

'

joined together
used in the same sense, as

both,

gation ',

you,

slayer

for gods and for manes V* The word vd is

Used in the sense of deliberation, as Ah, shall I put this earth here or there? >K!
^Moreover, it is used in the sense of aggregation (as follows).

d is

'

'

'

'

(Here end* thefowyth

N. 18.

x. 86. 1

The passage beginning from,

.negation',

is

Sanskrit Texts, vol.

4.

Of them
translated by Muir ; see

ii,

The passage within square

brackets

is

Omitted by MSS. of the shorter recension.

* Cf.
Patanjali, op.
6
. .

The sentence

vi. 24. 3.

The sentence

note

* viii. 2. 12.
4

10

p. 151.

'

intellectual faculty', is omitted

Cf.
;

cf.

junction;

root

omitted by Durga.
159-00 ; see
Aristotle's definition of a con-

.Poetics,

p. 59.

by Durga.

"
1S

omitted by Durga.

is

is

Gune, IA.,

viii. 02. 11.

8, p. 88.

cit. i. 1.

The passage beginning, From what

secticrti.)

x. 10. 11.
x. 119. 9.

vol. xlv, pp.

20,

1457* (ed.

By witter),

CONJUNCTIVE PARTICLES

1.6]

Vayu and

Mann and

The words aha and hi have the

mutual opposition and are combined with the former (member)
and this man will do this, not
as let this man do this, the other that
that &c. The letter u is also used in the same sense, (being joined) with
'

thee,

thee.'

sense of

',

'

',

',

'

the later (member], as < these people tell a lie, those the truth
it is further
used as an expletive, as 'this', 'that'. The word Id has many meanings
;

in (the sentence) 'therefore

reason

in (the sentence)

'

he will do

how pray

it',

will he

do

it
it

used) to point out the

(is

to ask a question

'

'how can he analyse

to (indicate) displeasure.
sentence)
to
used
of
(is
express.) superiority
knowledge, as thus truly
it ?

'

in (the

The word
it

kild

happened

'.

combined with the two (particles) wt and mi uu in asking

Moreover,
a question, as was it not so ? and was it so, pray ?
The word iita denotes
as
do
not
do
it
and
do
take
The
word kfudu alsoj
not
prohibition,
(denotes prohibition), as enough of doing this and have done with it J
f urther, it is used as an
The word satiwit
expletive, as thus it happened
it is

'

'

'

'

'

'

'.

',

'

'

'

',

'

'.

the sense of uncertainty in classical Sanskrit (in the sentence) was it

ever so
it (is used) in an
interrogation (in the sentence) was it ever so
pray ? in an interrogation but not to oneself. The word nunam has
'

lias

'

'

the sense of uncertainty in the classical language, both,

2
uncertainty and that of an expletive, in Vedic Sanskrit.

the sense of

i.e.

Agastya, having assigned an oblation to Indra, desired to offer

Maruts. Indra, having presented himself, lamented (as follows).3

to the

it

(Here ends the fifth section.)

There, it seems, it does not exist ; there is no to-mouow who kru>w$

that which is not past? The mind of another is apt to waver; lo! the
,

expected is lost.
5
There, it seems, it does not exist, i. e. there is no to-day nor indeed
to-morrow. To-day, on this day. Dyuh is a synonym of day (so called)
it is bright ( Vdyut)^
To-morrow, the time that is still expected.
Who knows that which is not
Yesterday, the time that has expired.
past r i. e. who knows that which is yet to come (i. e. the future) ? This

because

'

TS.

i.

see also the different

7. 7. 2.

2 Cf.

Muir's translation of the sentence,

Sanskrit Texts, vol. ii, p. 161 : 'The particle

"nunam"

Durga paraphrases no by om<MM"'^>ctm

is wrong, for no is accented and could

used in the bluitd to signify

uncertainty in the Veda, too, it has that
signification, and is also a mere expletive.'
3
Cf. the story related in Brh. D. iv. 46-51

not therefore
- nos, but a

Professor Macdonell's ed

particle na +

is
;

vol.

ii,

pp. 138-9;

vendon* o f th* story,

Sieg, Sagenstoffe des fgv^da, pp. 108-20.

i. 70. 1.

He

u.

mean

'

for us',

compound
Cf.

N.

i.e.

of the

1. 7.

it is

not

negative

NUNAM

10

[1.

= abhutam, i. e. something which, as it

')
mind
of another is apt to waver', i.e. fickle.
'The
were,
unprecedented.
1
Another, a person not to be introduced (to good people). Cittam (mind) is
derived from (the root) cit (to know), Lo the expected is lost [even the
other word

adbhutam

('

wonderful

is

'

is lost],

assigned thing
Moreover, it (nunam)

assigned,

i.

e.

',

a thing intended (for

offering).

used as an expletive.
(Here ends the sixth section.)

milk every boon for the

that rich reward of thine, O Indra
do
not
to
the
put us aside, let good fortune
worshippers,
helpful

May

Be

singer.

(corne) to

May
what

is

is

wealth.

us

may we

3
speak loudly in the assembly with heroes.

that (reward) of thine milk every boon for the singer. Boon,
to be chosen.
Rich reward, i. e. abounding in
Singer, praiser.
The word magham is a synonym of wealth, it is derived from

(the root)

to give. 4 Daksina (reward) is derived from (thu

it causes the imperfect to be
to cause to accomplish
else, it may be (so called) from circumambulating.

mamh, meaning

root) daka,

meaning

Or
accomplished.
With reference to the quarter, (it means) the quarter natural to the hand,
6
i.e. the right hand.
Daksinah (right) is derived from (the root) daks,
meaning to work strenuously, or from das, meaning to give. IJastah
(hand)

is

derived from (the root)

han

our
(*A>

own

assembly.
6

distribute).

May we speak loudly in

derived from (the root) bhaj

Bhaya (good fortune)

The word brhat is a synonym
is

quick to strike.
us over, do not give,

it is

(to strike):

Fulfil the desires of the worshippers.

Do not pass
Let
us
for us.
aside.
fortune
be
leaving
good

of

'

'

great

it is

grown

all

hero, he disperses
Having heroes, or having blessed heroes,
be
the
or
it
derived
from
enemies,
(vi-irayati)
(the root) vf.
(w-ra) may
7
to
or
from
mr
be
meaning
go,
(to
powerful).

round.

Explained by Durga as an offspring of

man who lives in various ways,
or who is not to be brought to the assembly

u low-class

of the good.
2

The passage within square brackets is

omitted by the MSS. of the shorter recension
and Durga.
3
ii.
4

Cf. Patanjali, op.

This

cit.

tantamount

the word daksind also

quarter '.

'

natural to the hand

', is to be understood
being pointed out by the right hand
while cne faces the eastern direction.
6
The sentence is omitted by Durga.

as

Durga paraphrases Vlrayati by niinaprakdram mdrayati, i.e. he kills in various

ways'. He seems to take mr as a non;

11.21.

is

became the southern quarter. The expression,

Durga

vi. 1. 1, vol.

iii,

p. 16.

to the statement that

means

remarks

the southern

pranmxkkasya

prajapater ya'o daksino hasto babhiiva ad daksind

digabhacat, i.e. the quarter to the right hand

of Prajapati, while he stood
facing the east,

compound

root,

and

is

supported in

this

interpretation by DhMujtatha, xxxv. 49, where

rir is enumerated as a verb of the tenth class,

But Yaska appears to take it as a compound

+ lr (to disperse), for he distinguishes it
from the denominative verb, cf. his third
of vi

derivation.

TVA

1. 8]

11

The word aim has the sense of totality, or is (used) as an expletive

2
Aditya sent them forth.
Sent them forth, i. e. sent them forth on all sides. And also

l
:

From
i.

e.

the wise one has manifested bright rays. B

all sidas

The sun has uncovered (them) on

all sides.

8u-Wtfah means the rays

of the sun, (so called) on account of their brilliant light (su-rocaua). Or else
the word sima takes the ablative suffix (-tas) without any meaning,
i.e. sliniiah

slmatalt

*
from the boundary '.
simd-tah, (which means)
The
it forms the seam between two countries.

tiwnd means boundary:

word tva, being a pronoun with the sense of

Some hold

to be a

it

of

synonym

'

half

'

opposition

',

is

unaccented.

'.

(Here ends the seventh section.)

One

sits

increasing the store of stanzas

a second chants the yayatra

Brahma, expounds the science of

hymn
of the sacrifice. 4
whilst
another
metes
the
measure
being
in vakvari measures.

One,

i.

e.

With

these words, (the stanza) declares the application of the duties of

One sits increasing the store of stanzas, i. e. the invoker.

the priests.
stanza (re)

yayatra

is

a means of worshipping (arcana).

i. e. the chanter.

in Zakvarl- measures,

hymn

second chants the

is

Gdyatram

derived

from (the root) yai, meaning to praise.

Sakvaryah are stanzas it is
derived from (the root) &uk (to .be able). It is known because with these
;

he was able to slay Vrtra, that is the characteristic of the &alwari stanzas. 5
One, i. e. the Brahma, expounds the science of every being. Brahma is
omniscient: he knows everything; Brahma is supererninent from know-

Brahma

ledge,

is

supereminent

all

One metes

around.

the measure of the

the (performing) priest. Adhvar-yuh (priest)

sacrifice,
adhvara-yuh,
i. e. he directs the
sacrifice, he is the leader of the sacrifice, or else, he loves
the sacrifice. Or (the word is formed) by the addition of (the suffix) yuh
i.

e.

'

Vadhi) in the sense of studying. A-dhvara is a synonym of sacrifice

the verb dhvr means to kill, (a-dhvara
denotes) the negation of it (killing).
According to some, the word (tva) is a particle, then how could it be a noun
'

(to

of unaccented character

Cf. Professor

Mncdouell.

It is clearly inflected.

Vedic

Grammar

for Students, p. 249.

-

ii.

4.

x. 72.

Cf.

he

28. 4.

AV.

13. 3.

4
5

1. 1

5.

6.

SV.

1.

321

VS.

'

Lo

they

call thee,

11.

KB.

xxiii.

2: 'Because with these,

hence they (are

vfas able to slay Vrtra,

called)

xakvaryah:

ffomro. Vol., p. 44.

See

Gune, Bhandarkar

TVA

12

[1.

'
for one she yielded
steadfast in friendship V (here it is) in the accusative
it
is
her body', 2 in the dative.
Further,
(inflected) in the nominative
;

plural.

(Here ends the eighth

section.)

'

Friends, having (similar) eyes and ears, were unequal in the speed of
Some are like tanks, which reach up to the mouth, and are
suitable for a bath others indeed are like those which reach up to the
their minds.

and

meant) to be seen only.

Aksih (eye; is derived from
[Friends], having (similar) eyes and ears.
it is from ailj (to be beautiful),'
(the root) caks (to see)
says Agrayana.
It is well known: Therefore, they are, as it were, more beautiful. 4 Karnah
it has its entrance torn
(ear) is derived from (the root) krt (to cut)
asunder
it is from r (to go)/ says Agrayana.
It is well known Going
4
upwards, as it were, they have protruded in space.
They were unequal in
breast,

(are

'

'

Some reach up

the speed of their minds.

breast. 5

Asyam
'

(from d-syand,

(mouth)

to flow

')

to the

mouth, others up to the

derived from (the root) as (to throw), or else

food flows towards it.
Dagh'iiam is derived

is

from (the root) dagh, meaning to flow, or from das (to be wasted) it is
very much wasted. Some are like tanks, suitable for bathing. Suitable
:

7
Hradah
(others are) to be seen only.
(tank) is derived from (the root) hrdd, meaning to make a sound, or from
hldd, meaning to make cool.
Further, it (tva) is used in the sense of

for bathing,

i.

e. fit

for bathing

'

8
recurrences and possession of As*vins
i. e.
possession
of As'vins, and recurrences.
Now the words which are used the sense being complete to fill up
'

aggregation

',

as

'

a sentence in prose, and a verse in poetic compositions, are expletives such

9
fawn-, lm, id, and it.
(Here ends the ninth section.)

as

Men without

garments, and having many children, being afraid of a

11
10
dewy season to live.

wolf, as it were, longed for the

x. 71.

5;

x. 71. 4

cf.

N.

1.

20.

the

cf.

N.

1. 19.

i.e.

The quotation is untraced.

Some reach up to the mouth

is

ex-

i.e.

within
6

it,

^/u-syand (to stream),

to water when food is

however dry

it

might have

been before.
'

plained by Durga as 'unfathomable',

minds whose depths cannot be reached ;
to the breast' as shallow,

thrown into

x. 71. 7.

'

mouth (2) from

mouth begins

the

'

whose bottom

up
is

siyht.

Durgu derives </.<,oni in two ways: (1)

from Vfl* to throw), i.e. food is thrown in

The sentence
KB. xvii. 4.
Cf.

RP.

xii. 8.

is

omitted by Durga.

707

xii. 9.

708

$rh. D.

ii.

90-1, Professor Macdonell's ed., vol. i. p. 19.

10
It comprises the period from the middle
of

January to the middle of March.

The. quotation

is

untraced.

1. i

EXPLETIVES

a]

season to

Dewy

siuiram

live,

or turn (to put an end to).

He emitted it for pressing

derived from (the root)

is

i.

13

c.

he created

r (to crush),

for pressing (the soma-

it

juice).

May our hymns make him grow.* May our hymns, i. e. songs of praise,
make him grow. Giras (songs) is derived from (the root) gr (to speak).
This person, whom thou approachest, }s for thee. 3 Thine is this man
whom thou approachest. lua is also usdd (as an expletive), as 'they all
knew it well ', and they both knew it \yell '. Moreover the word na is
'

combined with

id. in (the sense of)

(Here enda

'

apprehension

.tie tenth

'.

section.)

oblations some .seek heaven from this world

With

The pure

juices in sacrifices.

crooked ways,

lest

we

should

rejoice indeed

fall

others press stfma-

with their rewards

pursuing

into hell. 4

is
going downwards, i. e. falling lower and lower or it does not
Moreover the words iw. ca are
even
contain
slight room for happiness.
word
in
with
the
id,
interrogation, as 'do- they not drink wine?'
joined

Hell

Surd

derived from (the root) -sw, (to press). Thus they are used
5
meanings, to which attention should be paid.
is

(wine)

in various

(Here end*

tJte

eleventh section.)

these words, the four word-classes, i. e. the noun and the verb,
order.
With
prepositions and particles, are explained in their (respective)

With

reference to this, 6akatayana holds that nouns are derived from verbs.
This, too, is the doctrine of the etymologists.
1

2
3

2.

9.

i.

AVi

2;

20. 71. 8.

#0.

i.

45.

20.

1;

SV.

1.

183;

949.
4

RV. Khila

x.

106.

i.

4.

employed by him
avijaya

cit.

(op.

technical

word

particles alone is
Particles are

for
1.

i.

37).

ynumm-ated in the gana called cadayah

cit.

i.

4. 57).

The

total

collected in the list

is

number
195.

(op.

of particles

This, however,

docs not include cid and ki mentioned by

Yaska. Of the 195 particles, 22 only are

explained in the Nintktu

tro, na, eld,

and nu

4.

(1)

comparatives,

(2) conjunctives, ca, a,

Cf.

p.

138

vol.

4,

Cf.

The

56.

Not

all,'

say Gargj'a and

(3) expletives,
op.

Patafijali,

And

op.

cil.

the noun

is

iii.

3.

1.

6.;

Professor

i,

Patafijali,
'

kam, im,
i.

tit.

pp. 94, 340-1;

Macdonell, Vedic Grammar, p. 429.
i.

1.

Panini uses the term uii>ata to denote not

only particles, but also prepositions, see
6

Astadln/dyl,

&c.

u,

id,

AV.

4;

'

aha, ha, kila, &c.

vet,

viii. 13. 18.

1,

vol.

ii,

derived from the

verb ' says the author in the Nirukta. 'The

noun indeed is derived from the verb',
so say the etymologists, and the son of

Sakata in grammar.
Among the grammarians, Sakatayana says, 'The noun is
derived from the verb'; cf. also Breal,
'It comes from the fact
Semantics, p. 107:
that the vrb is the essential and the capital
of our languages, which serves to form
part
substantives
The

Origin

and adjectives';
of

Thought and

see

Moncalm,

Speech,

p.

74:

ARE ALL NOUNS DERIVED FROM VERBS?

14

[1.

ia

some of the grammarians, but only those, the accent and grammatical
form of which are regular and which are accompanied by an explanatory
'

Those (nouns), such as cow, horse, man, elephant, &c.,

radical modification.
are conventional 1 (terms, and hence are underivable).'
Now, if all nouns are derived from verbs, every person who performs
a particular action should be called by the same name, i.e. whosoever
runs on the road should be called 'runner' (a&va, 'horse'); whatever
pricks (like needle, &c.), 'pricker' (trnam, 'grass'). Further, if
are derived from verbs, a substantive should obtain as many

the actions with which

called

it

is

beam-supporter

',

nouns

connected; thus a column should also be

rests in a hole

and that which

'

'

all

names as

'.

(Here ends the twelfth section.)

Moreover, substantives should be named according to the regular and

form of a verb, so that their meanings may be

correct grammatical

indubitable, e.g.

aim

purusa (man) should take the form

of pur!. -say a (city-

triiam (grass), of tardanam

Further, people indulge in sophistry with regard to current
(pricker).
expressions, e. g. they declare that earth (prthivi is (so called) on account
dweller)

(horse),

of astd

(runner)

who spread it, and what was the base?

derived
parts of one word from different verbs, in
Again, JSakatayana
the
of
meaning being irrelevant, and of the explanatory radical
spite
of being spread (Vprath)\ but

modification being non-existent, e.g. (explaining sat-ya) he derived the

syllable ya from the causal form of (the root) i (to go), and the
former syllable sat from the regular form of (the root) as (to be). Further,
later

said that a becoming is preceded by a being, (hence) the designation

of a prior (being) from a posterior (becoming) is not tenable ; consequently
this (theory of the derivation of nouns from verbs) is not tenable.
it is

(Here ends the thirteenth

'.

there remain in the end certain simple

human speech the primordial

elements of

roots which have sufficed to provide the

innumerable multitude of words used by the

human

race

'

Max

Muller, Lectures on the

science of language, 6th ed., vol. ii, pp. 70, 80,
86 ; cf. also AA. ii. 1. 3 ; ii. 1. 6.
1 Plato
introduces, in the Crafyft!, a character
;

in the person of Hermogenes who maintains

that names are conventional, that they are

given arbitrarily and

;-an

be altered at will.

section.)

The diametrically opposite view, that names

are natural, is put in the mouth of Cratylus
while Socrates takes an intermediate position,
admitting that names are natural, while at
the same time they have an element of con-

Some passages of the dialogue

also.
relevant to the controversy are given in the
additional notes; see JoweH, Dialogues of
vention

Plato,

378.

3rd ed. f vol.

i,

pp. 324, 327-8, 358, 366,

ARE ALL NOUNS DERIVED FROM VERBS?

1.15]

15

As to (the statement) that all those (nouns), the accent and grammatical
form of which are regular, and which are accompanied by an explanatory
^we reply that) in that case it is quite
to (the point) that every person whoever performs a particular action should be called by the same name, we see that in some
radical modification, are derived,

As

evident.

cases the performers of the action

do obtain a common name, while in

others they do not, e. g. a carpenter or ascetic, enlivener, earth-born, Arc. 1

With this, the following objection is answered as well. As to (the point)
that substantives should be named in such a way that their meanings

may

be indubitable, (we reply that) there are words (of that character),

i.e. single words formed by primary suffixes,

as creeper, guest, one having matted locks, a wanderer, wakeful, one who
sacrifices with a ladle, <&c. /As to (the objection) that people indulge in

words of rare occurrence,

sophistry with regard to current expressions, (we reply that) it is with

regard to current expressions alone that (etymological) examination is

most

With regard

desirable.

to

'

they declare that earth (prthivi) is

but who spread it, and
( V'jyrath)
it is indeed broad to look at, even

(so called) on account of being spread

what was the base ? (we reply that)
'

if it is not spread by others.

Moreover, in this way all known words,
without any exception, can be found fault with. As to (the point) that
a certain individual derived parts of one word from different verbs, (we
reply that) the person who made such a derivation in spite of the meaning
being irrelevant should be blamed; it is the fault of an individual, not

of the science (of etymology).

As to (the argument) that the designation of' a prior (beiny) from
a poster or becoming is not tenable, we see that in some cases prior beinga

do obtain their names from posterior becomings, but not in others, as

one having long locks &c.
Bllva is (so called) from
a woodpecker
from
or
sprouting.
being supported
'

'

',

',

(Here ends the fourteenth

section.)

Moreover, without it (etymology) the precise meaning of Vedic stanzas

cannot be understood. For one who does not understand the meaning,
a thorough investigation of accent and grammatical form is not possible,
1

i.e. a carpenter and an

examples of cases where people

The former two,

ascetic, are

the same action get a common

name; the latter two are examples of cases
where they do not get a common name, as
enlivener means the juice of sugar-cane, and
earth-born moans the planet Mars.

who perform

Cf. Patanjali, op.

176-6.

cit.

i.

1.

9,

vol.

i,

pp.

See Introduction, Yaska's contribu-

tions to Etymology, Philology, and Semantics;

sects. 12-14 are translated rather freely by

Max
ture,

Miiller, History of Ancient .Snna/irft Lfara-

2nd

ed., pp. 164-8.

THE KAUTSA CONTROVERSY

16

hence this science (etymology)

the complement of

is

15

[1.

grammar und a means

of accomplishing one's own object.

*
'If (the object of the science) is to ascertain the meaning of
stanzas, it is useless,' says Kautsa, for the Vedic stanzas have no

Vedic

'

mean-

'
'

this is to be established

by the following arguments propositions

2
Further,
immutably fixed.
the accomplishment of the ritual form is enjoined by the Brahmana, 3 as
4
and so he spreads
Let me pour out 6 and so he pours
Spread it wide
6
7
out.
and
Further, their meaning is impossible, as Save him, O plant
ing

have their words

fixed, their

order, too, is
'

'

',

',

'

'

while striking, one declares,

their

is

meaning
second 10 and

'

',

'O 'Indra! thou

who on

'

as

contradictory,

Rudras,

not injure him, O Axe

Moreover,
There was but one Rudra and no

Do

'

'

earth are thousands without

number

'
;

art born without a foe', 12 an(i 'Indra vanquished hundred

armies together'. 13 Further, one enjoins a person who is already acu Besides,
quainted, as Address the hymn to-Agni which is being kindled
Aditi is heaven. Aditi is atmosphere,15
it is said, Aditi is everything
'

'.

'

'.

be explained later on. !G

&c.' will

a myak,
f

1*

yadr&min,

1*

jdraydyi,

20

Further, their meaning

kdnukd, &c.

is

obscure,

17

as

(Here ends tfo fifteenth section.)

Vedic stanzas are signifieA&t, because (their) words are identical (with
This
those of the spoken language). There is the Brahmana passage
indeed is the perfection of the sacrifice, that the prescription of the form,
that is to say, the action which is to be performed, is declared by a stanza
:

of the
1

Cf.

PM.

Op.

cit. i.

Cf.

PM.

TS.

KS.

i.

i.

6 Cf.

TS.

i.

VS.

4. 1

PM.

10

Cf.

TS.

11

VS.

iii.

8;

cf.

MS.

i.

1.

5.

(>.

21

15.

3. 7. 1

tlarkar
i.

vi.

3.

&B.
Comm.

89. 10.

i.

vol.

occurs once only in

The word occurs once only

The word occurs once only

22

GB.

ii.

the words

AV. 20. 05. 3 SV. 2.

AV. 19. jlS. 2; SV.

1152.
2.

1199;

17. 33.

TS.

1. 1,

i,

p. 363-;

i.

RV. Y. 44. 8.
in RV. vh

7.

1; MS.

3.

5. 2, 3.

Vol., loc. cif.

in

RV.

via.

77. 4.

eft. ii.

2. 38.

12. 2.

42

16. 54.

x. 133. 2;

i.

M The word
zo

8. 6. 1.

i.

4. 23.

169. 3.

2. 36.

i.

See N.

Cf. Patanjali, op.

The word occurs once only in RV.

2. 8. 4.

34-5.

2.

i.

x. 103.

18

TB.

2. 15.

JZ

i4

vi. 2. 7.

PM.

2. 83.

i.

18

VS.

"

2. 1. 1.

Cf.

Playing with their sons and grandsons,

2. 32.

1. 8. 1

PM.

'

2. 1.

i.

xxxi. 7

VS.

Cf.

or the Yajurveda. 22

Rg

11; TB. iii.

See Gune, Shan-

i.

4.

2.

ii.

4.

the passage without

or the Yajurveda' is fo,und in

AB. i. 4, 13, 15, 17, &c. Cf. liar's tr'anslation: What is appropriate in iu
is
'

frpi,

successful in the sacrifice;

when the verse (re or yaj us)
refers to

formed.'

that

i*

to say,

which is recited
the ceremony which is being per-

THE KAUTSA CONTROVERSY

1. 1 7]

As to (the
&C.'
their order too is

17

that propositions have their words fixed,

(we reply) that it is the same with
immutably
of
the
the
to
father
world, as Indra and Agni
everyday speech
regard
and son'. 2 As to (the objection) that the accomplishment of the ritual
1

objection)

fixed,

'

'

',

is enjoined by the Brahmana, (we reply) that this is a mere reiteration

what has been said already. As to (the objection) that their meaning
is impossible, (we reply) that no injury is to be inflicted, so it must be
understood by the authority of the Vedic passage. As to (the objection)
that their meaning is contradictory, (we reply) that the same (objection)
is applicable to the everyday speech of the world, as 'this Brahmana
has no rival', 'this king has no enemies', &c. As to (the objection)

form

of

that one enjoins a person who is already acquainted, (we- reply) that in
salutation a person announces his name to one who is already acquainted
the mixture of honey and milk is declared (to the guest) who
already acquainted with it. .As to (the objection) that Aditi is everything, (we reply) that it is the same in the everyday speech of the world,
as all fluids reside in water '. 3 As to (the objection) that their meaning

with

it;

is

'

obscure, (we reply) that it is not the fault of the post if the blind man
Just as among the
it
it is the fault of the man himself.

is

does not see

country-folk a man becomes distinguished with (a little) knowledge, so

among the scholars of the traditional Vedic lore a man of profound

knowledge alone

is

worthy of praised
(Here ends the sixteenth

section.)

Moreover, without this (etymology) the word-division

Be

merciful,

Rudra, to the footed wanderer.

is

not possible.

The footed wanderer,

i. e. cows,
provision for the journey (avasdya)
derived from (the root) av, meaning to go, with the suffix asa\ it is
therefore not analysed (in the Padap&tha).
:

is

Having released the horses.

Here (ava-saya is derived from the
(ava)

in the sense of releasing

it is

it
;

will be

that water
all fluids

the source of

all fluids,

hence

See Introduction, Early anti-Vedic Scepa summary of the controversy i

given by Muir, op. cit. vol. ii, pp. 169-72.
5

'son and

Durga's explanation of the example

is

are contained within water,

ticism

father'.
1

by the preposition

therefore analysed.

1 x. 85.
42; AV. 14. 1. 22; this is an
example of the identity of words of Vedic
stanzas with those of classical Sanskrit.
*
i.e. The order of words in these idiomatic

phrases cannot be reversed, e.g.

wrong to say, 'Agni and Indra'

root) so preceded

is

x. 169. 1.
i.

104.

1.

IMPORTANCE OF ETYMOLOGY

18

Here has come

messenger of death.

this

[1.17

(Nirrtyd) is either in the ablative or in the genitive case, (so

written in the Padapdtha) as ending in the visarjaniya (=nirrtydh).
Far, far

as ending in ai

call for death.

away

Here (nirrtyd)

in the dative case, (so

is

it is

it is

written in the Padapdtka)

= nirvtyai).

Samhitd is the closest conjunction by means of euphonic combination. 3

Samhitd is based on the original form of words. 4 The phonetic treatises
of all schools are based on the original form of words.
Moreover, in the

sacrificial act,

many injunctions with regard

to be established by the following.

there are

This

to the characteristics of deities.

is

Should some people say, 'We here know the characteristic marks"' (of
deities, we need not therefore study etymology/ set before them the
following stanza).
Like Indra, like Vayu, the gods fill thee with strength. 6
Here is the characteristic mark of Indra and Vayu in a stanza addressed
to Agni.

Shining like Agni,

O Manyu

be strong. 7

Similarly (the characteristic mark of) Agni (is found) in a stanza

addressed to Manyu. 8 Tvisitah means shining. Of this word (the part)
tvisih is a synonym of light.

Moreover, there

is

praise of

knowledge and censure of ignorance.

(Here ends the seventeenth

He

is

the bearer of a burden only,

;the

section.)

blockhead who, having studied,

does not understand the meaning of the Veda. But he who knows the
meaning obtains all good fortune and, with his sins purged off by know9
ledge> attains heaven.

Whatever
cramming;

learnt without

is

like

dry

logs of

its

being

understood

wood on an extinguished

is

fire,

called
it

mere

can never

illuminate. 10
1

x.

165. 1

x. 164. 1

AV.
AV.

6. 27. 1.

Quoted by Panini,

Patafijali, op.

cit. i.

vi. 4. 7
7

20. 96. 23.

op.

cit.

4. 4, vol.

i,

i.

4.

109

cf.

p. 354.

*
Identical with RP. ii. 1. 105, except that
the order of words is reversed.
5 The sentence is
incomplete, abrupt, and
obscure, very unlike the style of Yaska. The
meaning has to be completed by an additional
clause put within brackets.

VS.

83. 13.

AV.
The meaning
x. 84.

4. 31. 2.

is that etymology helps to

discover the principal deity to whom a stanza
is addressed.
This cannot be found out by

the knowledge of the characteristic

mark

only as in the cases adduced by Yaska.

'

Samhitopanisad B.

10 Loc.

by

cit.

3.

quoted with the variant adhlfam

Patanjali, op.

cit. i.

1. 1,

vol.

i,

p. 2.

1.

Sthdnuh
(meaning)
it

KNOWLEDGE

PRAISE OF

20]

stops

is

is

(post)

derived from

19

sthd

(the ^root)

derived from (the root) ar (to go), or

Artha,
stand).
called because)

(to

it is (so

from going. 1
(Here ends the eighteenth section.)

Seeing one does not see speech, hearing one does not hear it. And
body like a well-dressed and loving wife to her

to another she yielded her

husband. 2

Even
hear
'

even hearing, one does not

these words, the hemistich describes the ignorant man.
to another she yielded her body she reveals herself, i. e. knowledge ;

it.

And

seeing, one does not see speech;

With

',

the manifestation of meaning (is described) by this speech, i. e. the third

verse.
Like a well-dressed and loving wife to her husband [well dressed
at proper seasons, dressed in an auspicious manner, and loving], 3 i. e. just
as he (the husband) sees her and hears her at proper seasons
this is
the praise of one who understands the meaning. 4 The stanza following
:

this explains it still

more

(explicitly).

(Here ends the nineteenth

section.)

They certainly declare one to be steadfast in friendship, him no one

can overpower in conflicts (of debates). But that man wanders with
a barren delusion he listened to speech that is without fruit or flower. 5
Indeed, they declare one to be steadfast in friendship with speech,
;

e. taking delight in it, and having thoroughly understood the

meaning,
or in friendship with gods in a delightful place they do not overpower
him, who knows the meaning well, even in powerful debates. But that
i.

man wanders with

him

Who

a barren delusion,

i.

e.

with a symbol of speech.

To

(speech) does not grant desires, which are to be granted by speech.

heard speech without fruit or flower in the abodes of gods and men,

for that

man

speech has no fruit nor flower, or

lias

very

little fruit

or

The meaning of speech is called its fruit and flower. Or the

sacrificial stanzas, and stanzas addressed to deities, or the deity and the
6
soul are its fruit and flower.

flower.

Durga takes artfia in the sense of wealth,

and explains the two derivations as (1)
wealth is approached by greedy people, (2)
wealth stops from going with the deceased
1

person to the next world. Durga's explanation of ariha does not suit the context, which
'

here denotes meaning or knowledge '. By

Durga understands an ass. A person
'

'

sthtind

who commits

Vedic texts to

out understanding

is

memory

bearing a load of sandal- wood, who perceives

its weight but not its fragrance,
8

op.

with-

compared to an

x. 71. 4

cf.

N.

1. 8.

The passage within square brackets is

omitted by MSS. of the shorter recension
and Durga.
4
The whole section is quoted by Patanjali,
3

ass

B2

cit. i.

1. 1, vol. i, p. 4.

x. 71.

Gf.

Muir,

cf.

N.

1. 8.

op. cit. vol.

i,

p. 255.

COMPILATION OF THE NIGHANTU

20

[1.

ao

Seers had direct intuitive insight into duty. They by oral instruction
handed down the hymns to later generations who were destitute of the
direct intuitive insight. The later generations, declining in (power of)
oral communication, compiled this work, the Veda, and the auxiliary Vedic
BUma = bhilma (division)
treatises, in order to compreheAd their meaning.
or illustration. 1

Dhatuh (root) is derived

So many roots have the same meaning.
from (the root) dhd (to put). So many are the synonyms of this substantive.
This is the homonym of so many meanings. This name of a deity
the other

is incidental,

is

primary.

With

reference to this, the (name)

which occurs in a stanza addressed to another deity is called incidental. 2

3
(We adore) thee like a horse with, long hair.
thee
a
that
has
hair.
like
horse
(We adore)
long
Long hair is for
off
the
is
derived
from (the root)
Damsa
warding
gad-flies.
(gad-fly)

dams

(to bite).

like a fierce animal, roaming everywhere, haunting the mountains. 4

As a fierce animal roaming everywhere, haunting the mountains.
Mrgah (animal) is derived from (the root) mrj, meaning to go. Fierce, of
whom all are afraid. Dreadful is derived from the same root also.
Ku-carah means 'one who moves in a crooked manner '. If it be an epithet
of a deity (it means) where does he not go ?
Haunting the mountains,
'

'

'

li

Oirih means a mountain

ving in mountains.

it is

raised up.

Parvata

But parva is
(mountain) is (so called) because it has joints (parva).
derived from (the root) pr (to fill), or from prl (to propitiate). Here, during
a period of a fortnight, they propitiate the gods. It (mountain) is (so called)
on account of the similarity of the joints of the nature of the other
5
Seated on a cloud. A cloud is called mountain from the same
(period).
reason (i.e. from its being
The section which deals with the

raised).^
appellations of deities to whom panegyrics are primarily addressed is
called the daivata ; this we shall explain later on, but the synonyms and

homonyms now.
(Here ends the twentieth

'Cf.

Muir,

op. cit. vol.

ii,

p. 165

3
4

Cf.

Brh. D.

i.

27. 1

i.

164. 2

i,

SV.

18.
1.

vol. Hi,

According to Durga, a mountain Las

joints in the form of stone slabs, and a period

has joints in the form of time with its various

p. 118.
2

section.)

17

x. 182. 2.

2. 984.

divisions.

Cf. Muir, op.

cit.

vol. iv, p. 69.

PRINCIPLES OF ETYMOLOGY

2.1]

CHAPTEB

21

II

Now (we shall deal with) etymology. With reference to this, the words,
the accent and the grammatical form of which are regular and are accompanied by an explanatory radical modification, should be derived in the
ordinary manner.

i3ut the

meaning being

irrelevant,

and the explanatory

radical modification being non-existent, one should always examine them

with regard to their meaning, by the analogy of some (common) course of

no (such) analogy, one should explain them even by

of a (single) syijable or letter l but one should never (give
up the attempt at) derivation. One should not attach (too much) importance
to the grammatical form, for tllese complex formations (w'ttayah) are (often)
If there be

action.

the

community

subject to exceptions. One should interpret inflected cases according to

the meaning. In prattam (= pra-dattam, 'given away') and avattam
ava-dattam from ava */do, divided ') only the initial parts of the root
{

'

survive.
(to be) in

Further, there is aphaeresis of the initial part of the verb Us

forms, as stah ('they two are'), santi ('they all are'), &c.

weak

Further, there

is elision

gone '), yatam (Vyam,

of the final part, as in gatvd (from Vgam, having

Further, there is elision of the pen'gone'), &c.
'

form of gam, they two went '), and jagmuh

2
(red. form of gam, they all went *).
Moreover, there is the modification of
the penultimate, as in raja (rdjan, king '), dandl (dandin, a staff-bearer '),

ultimate, as in

jagmatuh

'

(red.

'

'

&c.
Further, there is elision of a letter, as in tatvd ydmi (= tatvd
ydcami), &c.
tri + rca, three
Moreover, there is elision of two letters, as in trca (

stanzas

').

'

jyotih

Vdynl, light '),

'

alteration in the initial part (of the root), as in

l
'
ghanah ( </han, killer '), binduh ( i/bhid, a drop '),

Further, there

is

batyah (\/bkat, 'to be hired or nourished'), &c. Further, there is meta3

thesis, as in stokak (from Vscut, 'a drop'), rajjiih
('rope'), vikatdh*
1

Cf. Jowett,

vol.

i,

p.

335

the

Dialogues of Plato (3rd ed.),

Cratylus,

393

'And whether
the same or not
:

the syllables of the name are

the same makes no difference provided the
meaning is retained ; nor does the addition
or subtraction of a letter

make any difference

so long as the essence of the thing remains

in possession of the name and appears in it.*
Also p. 341, Soc. 'Now attend . . and just
.

remember that we often put in and pull out

letters in words and give names as we please
and change the accents.' And p. 358, Soc.
'
.

but then you

know

that the original

names have been long ago buried and disguised by people sticking on and stripping
off letters for the sake of euphony, and
twisting and bedizening

them

in all sorts of

.' Durga
ways
paraphrases akxara
by svara (accent).
.

Cf. Patanjali, op.

cit.

(syllable)

vi. 1. 1, vol. iii,p. 17.

it is

to
Durga derives sticata from */kas,
it is more probably derived from

Durga derives rajjufy from ^srj, but

more likely to be derived from ^rasj.

'

shine ', but

Vsik or
vol.

i,

-v/sic;

p. 81.

cf.

Patafijali, op.

cit.

i.

1.

2,

PRINCIPLES OF ETYMOLOGY

22
('

sand

'),

tarku

(of the root).

'

*/krt,

a knife

').

Further, there

[2. i

change in the

is

final

part

(Here ends the first section.)

Oghah (Vvah, 'flood'), meghah (Vmih, 'cloud'), nddhah* ('refuge'),

gddhah (*/gdh, fordable'), Vadhuh ( </vah, bride'), madhu ( V Triad, mead'}.
'

'

'

'

(V,

'to throw'), dvdrah (Virr,

With reference to this, it is
Vbhrajj, ripe '. D.), &o
pointed out that when a root contains a semi- vowel contiguous to a vowel
it becomes the origin of two primary bases.
There, if an accomplished
form is not derivable from one base, one should try to derive it from the

Further, there

anaptyxis, as in dsthat

is

'

bharujd

'door'),

Even

some are of rare occurrence, as utih (-/av, protection '),

mrduk (Vmrad, 'soft'), prthuh (^pjeath, 'broad'), prsatah (V'prua, 'a
drop '), kunarum ( </kvan, sounding '). Further, Vedic primary nouns are
derived from roots of classical Sanskrit, as damundh (devoted to the
house), ksetrasddhdh (one who divides the fields), &c. and also nouns of
classical Sanskrit from Vedic roots, as usnam (werm), ghrtam (clarified
other.

there,

'

Further, primary forms alone are employed (in speech) among

some people secondary forms among others. The verb savati, meaning to
Kambojas (are so called becar.se) they
go, is used by the Kambojas only.
butter).

4
blanket (kambala) is
enjoy blankets (kambala), or beautiful things.
a desirable object (kamanlya). Its modified form vava is used by the
Aryans ddti, in the sense to cut, is employed by the people of the east,
:

while the people of the north use ddtra

should explain single words.

(sickle).

In this manner, one

Now with regard to derivatives and compounds, whether of one or more

than one member, one should explain their component parts in their
6
Punishable,
respective order, having first divided (the words) into them.
L e. a person [a person of punishment] deserving punishment, or something
to be accomplished by punishment Danda (punishment) is derived from

For the detailed examination

of

tide

is

unjustified;

see

Sanskrit

Texts,

vol.

ii,

section, see Introduction, Yaska's Contribu-

p. 856.

vions, &c.

*
Roth denies the correctness of Yaska's
utatement that the Aryans use fava (see
Brl&uttntngen, p. 17). His denial is, however,
groundless, because Yaska is corroborated by

Durga derives nddhah from \'nah

bind), but it is probably from VnddA;
nadhamandh.
3

Cf.

The sentence

(to
cf.

'

Muir, Sanskrit Texts, vol. ii, p. 152.

is omitted by Muir in his
translation as if it did not exist.
As it is

a grammarian of such eminence as Patafijali

the Mahabhdsya, i. 1. 1, vol. i, p. 9).
(sa
The passage in the MB. is almost identical

given by MSS. of both recessions and explained by Durga, it cannot be regarded as

an interpolation, hence its omission by Muir

with the Nirukta.

vol.

Cf. Jowett, Dialogues of Plato (3rd ed.),

Soc. < But the secondary,
i, pp. 368, 370,

PRINCIPLES OF ETYMOLOGY

2.3]

23

Akrura holds the jewel l

The word (danda) is derived from (the root) dam,' says Aupamanyava.
Inflict punishment on him
is (used) in censure.
Kaksyd means girth of
a horse it is carried round the region of girth.
Kaksah (armpit) is
derived from (the root) gdh (to plunge into) with the suffix ksa, or from
khyd (to make known) with redundant reduplication what is there worth
*
seeing 1 Or it (may be derived) from kas (to rub against). On account
of this 3 analogy (i. e. of being rubbed) it means human armpit
and on
account of the analogy of the arms and their root, the word (signifies arm(the root) dad,

meaning

to hold.

'

People say,

'.

'

'

'

'

',

pit) of

a horse.
(Here ends the second section.)

Royal servant, a servant of the king.

root) raj (to shine).

Purusah

city),

or

= puri-vayah

root)

pr

(to

fill), i. e.

he

is

derived from (the

who

(one

sits in

who

(one
fills

This entire (universe)

Raja (king)

= puri-sddah

(person)

sleeps in a city), or is derived from (the

the interior, with reference to the inner soul.

is

filled

by that inner

soul, to

whom

there

is

nothing anterior, nothing subsequent, than whom there is nothing more

minute, nor more great, and immovable like a tree, who alone lives in
heaven. 4

one who drags about like

a despicable dog
The words vi and cakadra are used (to denote) gait of
a dog
drati means a despicable gait kadrdti means a despicable drdti
This, too,

is

a quotation.

Vi&eakadrdkarsa,

'

'

'.

'

the same as kadrdti with redundant reduplication he who

possesses that (kadrdti) is called vticakadrah.
beauty of auspicious
colours, i. e. one whose beauty is like that of auspicious colours.
Auspicious,

cakadrdti

is

Vartiah (colour) is derived from (the root) vr (to cover).

Rufjain (beauty) is Derived from (the root) rue (to shine). In this manner
one should explain derivatives and compounds. One should not explain
it is

desirable.

as I conceive, derive their significance

from

the primary.'
Soc.

Ought we

and then of compound sounds?'

Must we not begin in the same

of elementary,
4
.

separating the vowels,

and then the consonants and mutes into
classes, according to the received distinctions

way with

letters, first

of the learned ?

'

Cf.

Brh. D.

ii.

106.

story of Akrura, a king, and a jewel

called syamantaka is related in the Mahdbharata,
1

not, thereforo, first to

separate the letters, just as those who are

beginning rhythm first distinguish the powers
Soc.

Hemacandra
vol.

The

the Bhagavatu and the Brahma Paraxas, and

ii,

p. 164,

see the Nirukta in Bib.Ind. ed.,

foot-note.

Durga remarks that an armpit always

because

itches,

it

is

full

of perspiration,

constantly rubbed and may be

appropriately derived from the root kcu 'to

hence
rub

is

it

'.

By tat Durga understands the armpit of

woman. His explanation that from the
analogy of the armpit of a woman the word
kakta moans the armpit of a man is arbia

trary.
*

iii.

TA.
9

10. 10. 3

cf.

Muir,

Mahan. U.

10.

op. cit. vol. v, p.

874.

SveU U.

PRINCIPLES OF ETYMOLOGY

24

isolated syllables, either to a

who

[2.3

non-grammarian, or to a non-residential pupil,

1

Eternal indeed is the

(incapable of) understanding it.
scorn of the ignorant for knowledge. But one should explain to a resi-

or to one

is

dential pupil, or one

who

is

capable of knowing them, the intelligent and

the diligent.

(Here ends the third section.)

Verily knowledge approached Brahmana, Protect me, I am thy treasure.

Do not expound me to the scornful, nor to the unstraightforward, nor to
2
one who has no self-control thus shall I grow powerful.'
'

One should honour him as a father and mother, and should never bear
enmity towards him who pierces ears with truth, without causing pain,
and

3
besto\\ ing ambrosia.

Just as religious students, who, having received instruction, do nottheir teachers with word, thought, and deed, are not to be fed by
the 'teacher, similarly that knowledge does not feed them.
In order to protect thy treasure, O Brahman expound me to him alone

honour

whom

thou knowest to be pure, diligent, intelligent, observing the rules of

4
a celibate life, and who never bears enmity towards thee.
*

means

tievadhi

treasure.

(Here ends the fourth

Now,
synonym
go over

it

an

suffix

we

therefore,

of

'

earth

',

(Vgam).

the same root

also.

The word gauh is a

proceed in order.
because it goes very far, or because people
may be derived from (the root) go, with the

shall

(so called)

Or

it

+ au = gau).

(go,

section.)

Moreover, it is a synonym of an animal ', from

Further, in the latter meaning, there are Vedic
'

passages where primary forms (of gauh) are used in a derivative sense
Mix soma with milk ', c i. e. (gauh is used in the sense) of milk. Matsarah
:

'

means soma; it is derived from (the

Matsarah is a synonym of greed also:

mand meaning to satisfy.

makes man mad a^fter wealth.

root)
it

derived from (the root) pa (to drink), or fr6m pydy (to

(milk) is derived from (the root) ksar (to flow), or jit is
swell).
derived from ghas (to consume) with the suffix Ira, like uxlra (root of

Payas

is

(milk)

Kslmm

Of.

AA.

Cf.

Manu,

from Samhitopanitad B. 3, Burnell's ed., pp.

29-32.

iii. 2. 6.
ii.

114

Vasistha, ii.8

Visnu,

6
According to Roth, the section in toto is
an interpolation. The evidence of the MSS.
and of Durga goes against him, but from the
nature of its contents the section seems to be

xxix. 9.
8

Cf.

Manu,

xxx. 47
*

Cf.

xxix.

144

Vasistha,

Apastamba,

Manu,

10

ii.

1.

10

Visnu,

14.

115 Vasistha, ii. 9 Visnu,

the four stanzas are quoted

ii.

all

i.

ii.

of a spurious character.

ix. 46. 4.

GAUH

2.6]

25

a plant). 'Milking soma, they sit on a cow-skin/ 1 i.e. (gauh is used in

the sense) of cow-skin used for sitting on. Amsuh (soma is so called
because) no sooner than it goes in, it is agreeable, or it is agreeable for life.
Carma (skin) is derived from (the root) car (to move) or (it is so called
cut off (from the body). Moreover (gauh) means skin and
2
art girded round with skin and phlegm, be strong
s
Moreover, it means tendon and
said) in praise of a chariot.
3
this
Girt with tendon and phlegm, it flies when discharged
it is

because)

phlegm
this

(is

'

Thou

'

'

phlegm

praise of an arrow.
Bow-string is called gauh also if it be gavyd,
the derivative form if not (it is causal), i. e. it sets arrows in motion.

is in
is

it

(Here ends the fifth

section.)

On

every strip of wood twanged the well-strung string: thence the

4
men-eating birds flew.
On every strip of wood, i. e. on every bone. Vrksa (tree) is (so called)
from being cut down ( Vvra&c).
[Or it stands having covered ( Vvr) the
earth ksa (earth) ksd is derived from (the root) ksi meaning to dwell]. 5
Twanged the well-strung string, i. e. it makes a sharp ringing sound. The
From thence birds fly in order
(verb) mlm means to make a low sound
;

'

'.

The word vih

to eat men.

a synonym^ of

is

m, meaning to go. Moreover,

same root. The sun is called gauh
root)

who

has joints.'

bird,

and

is

derived from (the

a synonym of arrow also from the

Lo that (charioteer) in the sun
also.

it is

7
Morejoints means having brilliance/ says Aupamanyava.
8
a
of
the
sun
That
the
illumination
of
the
the
moon.
illuminates
over,
ray
moon is caused by the sun is to be established by the following Susumna
9
is the
This, too, is a Vedic passage.
ray of the sun, the moon is the holder.
That (ray) is called gauh also. Here indeed they thought of the ray: 10
'

Having

this

we

All the rays are called gavah also.

shall explain later on.

(Here ends the sixth

x.^94. 9.

AV.

vi. 47.

26

vi. 75.

11; VS. 29. 48;

x. 27. 22.

6. 125. 1

cf.

cf.

N.

N.

9. 12.

9. 12.

The passage within square bi-ackets is

omitted by the MSS. of the shorter recension
and Durga.
vi. 56. 3.
7
According to Durga, days and nights are
joints,

hence the sun

8
This shows that Yaska was acquainted
with the non-self-luminous character of the
moon.
9
VS. 18. 40 &B. ix. 4. 1. 9. Durga exone who gladdens all
plains susumna as
;

joints.

section.)

is

called one

who

has

'

beings '.
84. 15;

i.

2.

265

cf.

N.

AV. 20.41. 3; SV.

4. 25.

1.

147;

NIRRT1H

26

We

[2.

go to those regions of you two, where are nimble and

desire to

many-horned rays. There, indeed, shines forth brightly that highest ^step
of the wide-striding Visnu. 1
We long to go to those regions of you two, where are rays [many2
The word bhuri is a synonym
horned], having a large number of horns.
'

'

of

many

(so called)

because

it

produces much.

&rhga (horn)

is

derived

&ri (to rest, on), or from ? (to slay), or from sam (to
or (it is so called because) it grows up to protect, or it comes out

from (the root)

destroy) ;
of the head.

Ayasah means nimble.

There shines forth Brightly the

the loftiest step, of the wide-striding, i. e. of the greatPddah (foot) is derived from (the root) pud (to go) when it

i.

highest step,
paced, Visnu.

e.

placed down., (the same word in the neuter gender) means a footstep.
The word (also signifies) a quarter of division from the analogy of a
quadruped and other quarters from the analogy of the pdda of division.
is

In like manner, doubts are entertained with regard to other nouns as

well (the rule is that) tlie^ aliould be explained according to their meaning if their meanings are uniform, their etymologies are uniform if their
;

meanings are multiform, their etymologies are multiform." With these

words, the twenty-one synonyms of earth are dealt with. With reference
the other
to them, nirrtik (earth) is (so called) from giving enjoyment
word (nirrtih), which signifies calamity, is derived from (the root) r (to
the latter is confused with the former their difference (should be
befall)
;

noted).

The following stanza

is

addressed to her.

(Here ends the seventh

did not

know

of

Encompassed within the

womb

of the mother,

He,
it.

section.)

who made

it,

it

it

was hidden from him who saw

and multiplying greatly,

he entered the earth. 4

'

It
People having many children fall into calamity/ say the ascetics.
of
the
who
He
made
the
to
refers
rain/ say
phenomenon
etymologists.
*

'

it

the verbs

'

'

to

make and

phenomenon

of rain.

middle one,

who saw

womb

He
it

'

to scatter

did not

know

concealed

by

'

of

are used in connexion with the

it,

i.

e.

the middle one. 5

the sun, alone

knew

of

it.

He, the
In the

mother (matd) means atmosphere in it, the beings

are measured out (nir </ma).
Womb means atmosphere this is a vast
of the mother

i.

164. 6;

cf.

Raider, p. 35.
a
Cf. Muir, op.

Professor Macdonell, Vedic

words

of the

same origin different meanings;

see Introduction, Yaska'.s Contributions, &c.

crt.,

vol. iv, pp. 73, 74.

i.

In criticism of this rule, it may be remarked that words of different origin often
come to acquire the same meaning, and

164. 32

AV.

9. 10. 10.

According to Durga, it refers to cloud,

i. e. Indra alone knew of it.
Durga.

2.

6AKAPUNI AND A DEITY

IQ]

27

region encompassed by air. This other (meaning, i. e.) a woman's womb, is

derived from the same root also it is surrounded. 1 Multiplying greatly,
:

reaches earth through the phenomenon of rain. 2

3
Sakapuni made the determination that he would

fie

know

all

the deities.

4
deity having the two characteristics appeared before him. He did not
know her; he said to her, I would like to know thee '. She referred hin
'

to the following stanza, with the

words that

it

was addressed

to her.

(Here ends the eighth section.)

snorts, covered by whom the speech, resting on a spluttering
a lowing sound. She indeed frightened the mortal with her
utters
(cloud),
5
actions
;
becoming lightning, she concealed her form.
(thltfedering)
He IB he thunders, surrounded by whom the speech utters a lowing sound,

Here he

i.e.

makes a

a lowing sound) like niayu, i.e. the sun. c This

7
Resting on a spluttering cloud, she frightens the

noise, or (utters

is the almosphefic speech.

mortal with her (thundiww^g) actions, 8 deeds, and, becoming lightning, conThe word vavrih is a synonym of form because it covers
ceals her form. 9
(Vvr, to cover). Having overspread the earth with rain, it draws it back
:

again.

(Here ends the ninth

section.)

The following fifteen (words) are synonyms of gold. 10 From what (root)
11
hiranyam derived ? It is circulated (hriyate) in a stretched form, or it

is
1

According to Durga
ainews and flesh.
8

Two different

it

is

interpretations of the

word

nirrtih, (1) as

signifying calamity, according

to the ascetics (2) as meaning earth, according
;

to the etymologists, are here presented. Durga

remarks that similar differences of interpreta-

tion exist with regard to other Vedic passages

as well. He cites dadhi-kravno akarisam as to

be recited at the time of eating curds according

to AP. vi. 13 ; the same is also chanted by
in a horse-sacrifice, in the vicinity
of the horse, when the queen has risen. He
thinks this difference of application of the
same stanza is to be based on different inter-

women,

pretations of the stanza, and points out the

importance of etymology for the correct

understanding of the Vedic texts and hence

for their correct application at sacrifices.
8

aka-puni

is

surrounded by

explained by Durga as a

gatherer of herbs.
4
i. e. Male and
female, or the atmospheric
or the celestial characteristics. Durga.

i.

164, 29

The sun

measurer of

is

AV.

9, 10, 7.

called mayu, because lie is the

beings (-/wa). Durga thinks

hemistich describes the internal
thunder of a cloud which is yet unmanifested.
7
Cloud is called spluttering, because it
that the

all

first

splutters water.
*

Dhvamsani is translated as
Wwskt by Both.
'
Durga thinks this refers to the manifested
:

'

thunder, which produces a most dreadful

;
everybody is frightened and seeks
shelter
Both translates cittibhih by 'mil

sound

Zischcn

'.

'

According to Durga, having manifested

herself as lightning and producing rain, she
disappears.
10
According to Durga, synonyms of gold
follow those of the earth, because gold, being
found in earth, is intimately associated with it
" * e In the form of
ornaments, being
-

extended in the form of beautiful bracelets,

necklaces, Ac. Durga.

DEVAPI AND J&ANTANU

28

from man to man, 1 or

circulated

is

delight of the heart], or

it

may be

it is

[2.

useful and delightful, 2 [or

it is

10
the

derived from (the root) hary, meaning to

after.

yearn

sixteen (words) are synonyms of atmosphere. From what

anfariksam derived ? It is intermediate (a-ntara, i.e. between heaven

The following
(root) is

and earth) it is the end of the earth or it lies between these two (i.e. heaven
and earth), or it is imperishable in the bodies. With reference to this, the
word sumudra (atmosphere) is confused with samudra (which means terres;

From what

trial ocean).

up (sam + ud + Vdru),

(root) is

samudra derived

or waters flow towards

From

it

it

waters flow

(sam + abhi + Vdru),

beings take delight in it, or it is a great reservoir of water, or it moistens

thoroughly (samVud). Their difference (should be noted). With rfifcrunci
3
to this, they relate (the following) legend: Devapl and 6antanu, sons ot
Rstisena, were two brothers, who belonged to the clan of the Kurus. Sautanu,
the younger brother, caused himself to be installed as king. Do vapi retired
From that time the god did not rain for twelve
to practise austerities.
1

committed (an act

of)

said to him, Thou hast

Because thou hast caused thyself

The Brahmanas

years in the kingdom of 6antanu.

unrighteousness.

'

to be installed as king, having put thy elder brother aside, therefore the
god does not rain in thy kingdom/ Then he, i.e. Santanu. sought to invest

Devapi with sovereignty. To him said Devapi, Let me be thy priest and
4
Here is his hymn expressing a desire for rain. 5 The
sacrifice for thee '.
'

following

a stanza of this hymn.

is

(Here eiids the tenth section.)

The

seer Devapi, son of Rstisena, acting as the performing priest,

(how to obtain) the goodwill of the gods.

flow from the upper to the lower ocean by

He

knew

caused the divine waters to

means of rain. 6
Arstisenah means the son of Rstisena (i. e. one whose army is well supplied
with spears), or of Isita-sena (i. e. one whose army is mobilized). Army is
(so called because) it
1

i.e.

has a commander, or a uniform mode of marching.

In the form of coins. Durga remarks :

this shows that there
;

tena hi vyavahdrah kriyate

was gold currency in Yaska's time.

2
Even a mouse ', says Durga,
'

if it

itself,

human
3

The

155-7

possesses gold,

how much more

story
viii.

also related in Brh. D.

is

1-7

vii.

see Professor Macdonell's

note in his edition, vol.

ii,

p.

292

Sagenstqffe des Rgveda, pp. 129-1 42.

also

enjoys

'

being

vol.
*

'

cf.

is

found in different versions in the Maha-

i,

see Muir,

op. tit.

pp. 271-8.

This shows that the different castes were

not divided into water-tight compartments

by a rigid barrier of mutual exclusiyeness.
Here we find a Ksatriya, acting as a priest,

promotion from one to the other was

not infrequent.
so the
5

Cf.

x. 98. 5.

Sieg,

The story

and many Puranas

bharata

Muir,

op.

tit.

vol.

i,

pp. 269, 270.

DEVAPI AND SANTANU

2.13]

(son) either he very much protects by offering (sacrificial cakes, &c.)

or put being (the name of) a hell, he (the son) saves one from that. 1 The
2
seer is (so called) from his having
seer, acting as the performing priest.

Putra

'He saw the hymns,' says Aupamanyava. It is known: because the

self-born Brahma manifested himself to them while practising austerities,
they became seers that is the characteristic of the seers." Devapi, one who
knew, i.e. was aware of (how to obtain) the goodwill of the gods, i.e. the
blessed will of the gods, by songs, praise, and gifts to the gods. From the
upper to the lower ocean upper, raised much higher lower, moving below
Adhah (below), i.e. it does not run with this word its up(the ground).
ward motion is denied. The stanza following this explains this much more.
vision.

(Here ends the eleventh section.)

When Devapi, domestic chaplain to 6antanu, and selected to be the performing priest, imploring kindled fire, the generous Brhaspati granted him
4
speech, which was heard by the gods, and which was the winner of rain.
&an-tanu means, peace to thee, O body, or peace to him in his body.
Domestic chaplain is (so called' because) they place him in front. 5 Selected to
be the performing priest, (he) imploring kindled fire. Which was heard
by the gods, i.e. which the gods hear. [Which was the winner of rain],
Rardna (generous) is a reduplicated form of rd
i.e. requesting rain.
(to give). Brhaspati was Brahma he granted him speech. Brhat has been
;

fully explained

7; cp. x. \1).

(i.

(Here ends the twelfth section.)

The following six (words) are common (synonyms) of sky and sun.
Those which primarily belong to the sun will be explained by us later on. c
From what (root) is dditya derived ? He takes the fluids, he takes (i. e.
7
eclipses) the light of the luminaries, or he blazes with lustre, or he is the
son of Aditi this last (epithet) however is rarely applied to him in the text
of the Rgveda, and he has only one hymn addressed 8 (under this epithet).
The sun, son of Aditi, 9 [i.e. the son of Aditi]. In like manner, there
;

Cf.

Cf.

Muir,
8

Manu, ix. 138 Visnu, xv. 44.

the Ramayana, i. 8. 8-7, quoted by

op.

TA.

tit.

ii.

vol. iv, p. 441.

see

Aufrecht proposes the variant a-suMano hymn addressed to it, but

one stanza only. See Muir, loc. dt. The
bhak, as it has

x. 98. 7.

6 Cf.
6

op. dt. vol. iv, p. 117.

Gune, Bkandarkar Conim.

Vol.
4

TA. i. U. 1 Brh. U. iii. 9. 5 ; all the passages

bearing on the etymology are cited by Muir,

Brh. D/viii.
See N. 12. 8-22.

The word

author, however, means to say that although

hymns are addressed, oblations are not offered

6.

from the same

TB. iii. 9. 21. 1

dditya is derived

root a-</da, in SB. xi.

6. 3.

under
9

this epithet

x. 88. 11

cf.

N.

cf.

7.

Durga's remarks.
29.

SYNONYMS OF THE SUN AND SKY

30

them as Adityas, as

are panegyrics of other deities addressed to

case of Mitra, Varuna,

Varuna

[2.

Aryaman, Daksa, Bhaga, Am3a.

13

in the

Also of Mitra and

1
Adityas, lords of the act of bestowing. Lords of gift. Also of Mitra alone
May that mortal, O Mitra, be rich in food, who, O Aditya. abides by
2
thy ordinance.
:

This too

Now

let

is a Vedic quotation.
Also of Varuna alone
us be in thy ordinance, O Aditya 3

The word vrata 4

because

it enjoins.

the same root also

is

synonym

of action, having the sense of abstaining

This other meaning of vrata (i.e. a vow)

because it chooses. Food is called vrata

is

derived from

also,

because

it

covers the body.

(Here ends the thirteenth

section.)

Svar means the sun it is very distant, it has well dispersed (the darkness),
has well penetrated the fluids, it has well penetrated the light of the
luminaries, or it is pierced through with light. Dyauh (sky) is explained by
It is thoroughly pervaded by the bright
the same. Pr&ni means the sun.
It closely unites the fluids, it closely unites
colour/ say the etymologists.
;

it

'

Now

it is closely united with light.

sky is
it is closely united with luminaries and the virtuous.
called
because)
(so
Naka means the sun, [the bearer of fluids], bearer of lights, leader of lumi-

the light of the luminaries, or

naries.

Now

the sky

the word

negative form

site of its

(i.

e.

ham

a synonym of happiness, the oppo-

is

ndkam).

There is no misery for the man who has departed to the other world. 5
There is no wretchedness for the man who has departed to the other
world it is the virtuous only who go there. Gauh means the sun it causes
:

the fluids to move, it moves in the sky ( </gam). Now the sky is .(called
gauh) because it is gone very far from the earth, or because the luminaries

move in it. Vistap means the sun it has pervaded the fluids, it has pervaded the light of the luminaries, or it is pervaded with light. Now the
sky is (called vistap) because it is pervaded by the luminaries and the virtu:

ous.

Nabhas means the sun: [bearer of fluids], bearer of lights, leader of

Or else it may be the word bhanas itself, in reversed order
not that it does not shine. The sky is explained by the same.

luminaries.
it is

(Here ends the fourteenth

The following
1

i.

136. 3

iii.

ii.

41.

fifteen (words) are

SV.

59. 2.

2.

262.

section.)

synonyms
<

of ray.

Ray

Cf.

Roth, Erlduterungm, p. 21.

See Roth, op. ett. p. 21 the quotation
untraced.
;

i.

24. 15

VS.

12. 12.

is (so
called)

is

2.

VRTRA

17]

Of these the

on account of restraining.
of horse and rays.

31

first five

common (synonyms)

are

From what
of quarter.
dtt
root)
(to point out),
(root)
or they are (so called) from being within easy reach, or from pervading.
With reference to these, the word Icdsthd is a synonym of many objects.
The following eight (words) are synonyms
is

disah derived?

It is derived

from (the

Kastha means quarters they are situated having gone across. Kdstfta means
intermediate quarters they are situated having crossed each other. The
sun is called kasthd also it is situated having gone across. Destination is
:

called kasthd also: it is situated

kasthd also

having gone

Waters are called

across.

they are situated having gone across,

stationary waters.

i.e.

(Here ends the fifteenth section.)

body was in the midst of waters which neither stay nor

Waters march against the secret (outlet) of Vrtra in deep darkness
2
lay he whose enemy is Indra.
The deposited body, i. e. the cloud, was in the midst of waters which
neither stay nor rest, i. e. waters which are non-stationary. 3 &arira (body)
Waters
is derived from (the root) sr (to kill), or from sam (to destroy).
march against, i. e. know, [the secret] outlet 4 of Vrtra. Dlrgha (long) is
derived from drdgh (to lengthen). Tamas (darkness) is derived from tew
A-sayad is formed from (the root) a-si (to lie). Whost
(to spread).
is
Indra, i. e. Indra is his slayer, or destroyer, therefore he (is
enemy
'It is a cloud/
)3ut who is Vrtra?
called) having Indra as his enemy.
Thfe deposited

rest

say the etymologists.

['

a demon, son of Tvasta/ say the legendarians.]

produced by the commingling of water (vapours)

It is

The phenomenon 'of rain

and lightning (jyotis).

is

With reference

to

there are

this,

figurative

Indeed, the descriptions of Vedic stanzas and

Brahmanas (depict him), ro doubt, as a serpent.
5
By expanding his body, he blocked the channels (of the rivers). When
flowed
forth.
The
was
waters
is
the
stanza
he
which
killed,
following

descriptions of battle.
the narratives of the

explains this.

(Here ends ike sixteenth section.)

Having the demon as their master, and the cloud as their guardian,
the obstructed waters stood (behind) as kine (held back) by a merchant.
1

Of.

2 i.

Roth,

4
Durga explains ninycan as the outlet in the
cloud through which the waters flow down.

toe. cit.

32. 10.

3
According to Dnrga, these waters are in
the interior of the cloud, so as long as the

cloud does not rain they

moving

cloud,

and

move with the

finally rest in

the ocean.

Both

translates Vrtrasya ninyam as

unbemerkt', i.e. without

Vrtra ; see op. cit. p. 21.
5

Cf.

Muir,

op.

cit.

being

'

von Vrtra

noticed by

vol. ii,-pp. 174-5.

VRTRA

32

He

slew Vrtra, and reopened

closed.

that

[2.

outlet

17

water which had been

of

Having the demon as their master, as their overlord. Ddsa (slave)

derived from (the root) das (to exhaust): he causes the works to be
exhausted. Having the cloud as their guardian, i. e. guarded by the cloud,
they stood (behind). The cloud (ahi) is (so called) on account of its
is

This other (meaning of) ahi,

motion: 3 it moves in the atmosphere.
i.e. a serpent, is derived from the same root also, or from dVhan
(to
it attacks.
attack) with its preposition shortened
as cows by a merchant. Pani means a merchant
:

called)

from trading

his articles of trade.

Span).

The

trader

is

The waters held back

a merchant

(so called because)

which had been

outlet of waters

is

(so

he cleanses

closed,

JSi^am,

the opening through which anything is conveyed, is derived from (the

He slew Vrtra and reopened that outlet. Vrtra
root) bhr (to convey).
from
derived
is
(the root) vr (to cover), or from vrt (to roll) or from vrdh
It is

It

of Vrtra.

known: because he covered, that is the characteristic

known: because he rolled, that is the characteristic
is. known: because he grew, that is the characteristic of

It is

(to grow).
5
of Vrtra.

Vrtra.

(Here ends

tfte

seventeenth section.)

The following twenty-three (words) are synonyms of night. From

what (root) is ratrih (night) derived ? It exhilarates the nocturnal creatures and causes the others to cease work, and makes them strong, or it
be derived from (the root) rd meaning to give: the dew is given
away during this (period).
The following sixteen (words) are synonyms of dawn. From what

may

(root) is

usdh (dawn) derived?

because

(It is so called)

it

shines (Vvas). 1

It is the time subsequent to night. The following stanza is addressed to her,

(Here ends the eighteenth section.)

This light, the best of all lights, has come, and has generated a
variegated and extensive illumination. Just as being born it gives birth
8
to the sun, so the night has left its seat for the dawn.
1

i.

82. 11.

Durga explains the compound as a tatpurusa, but the accent shows that it is a
possessive compound. His explanation is

ram,
5

again.
Cf.

Brh. D.

v. 166.

TS.

ii.

4. 12.

i.

of the atmosphere.

Lords of servants, i. e. a servant, exhausted

by the performance of various works entrusted
to him, drinks, water, and becomes fresh

Durga paraphrases bUaWby

i. e. an outlet.

e.

he covered the waters

Durga.

According to Durga, be was instrumental

in setting the waters in motion,

Durga derives Utah from ucch,' to disperse':
Cf. Brh. D. iii. 9.
it disperses darkness.
''

nirgcKnadva-

i.

113. 1

SV.

2.

1099.

SYNONYMS OF DAY

2. acL

33

This light, the best of all lights, has approached. It has generated
a variegated, .well-known, and very extensive illumination. Just as^ being
born it gives birth to the sun, i.e. the night 2 to the sun, so the Hght
has left its seat, i. e. place for the dawn. A woman's womb is (so called
3
The following, another stanza, is
because) the foetus is joined with it.
addressed to her.

(Here ends the nineteenth section.)

Resplendent, having a resplendent

calf,

the white one has

come

the

Having a common relation, immortal,

the
two
each
other,
bright ones wander about fashioning the
succeeding
black, one has left places for her.
colour. 4

Having a resplendent calf, i. e. the sun. The word riwat is a synonym

it is derived from (the root) rue, meaning to shine.
The sun
called her calf on account of companionship, or of drawing up the

of colour
is

Resplendent, the white one has come.

derived from (the root) twit (to be bright).

juices.

&vetya (the white one)

The black one has left

the night. Krsnam. (black)

is

places for her: the one of black colour, i.e.

is derived from (the root) krs (to drag away):

Now

it is

the despised colour.

6
having a common relation, having
(the seer) praises them together
a common tie 7 immortal, having the characteristic of immortality suc:

ceeding each other [coming after one another], i. e. with reference to each
8
ones wander about, they themselves are bright,
other; the two bright
of
Or else they wander about with heaven,
on
account
shining.
(so called)
heaven.
about
i. e.
wander
Fashioning [creating], making each
along
they
other's inner self.

The following twelve (words) are synonyms of day. From what (root)
ahah (day) derived ? (It is so called because) people accomplish works
during (this period). The following is its incidental occurrence in a stanza

is

addressed to VaisVanara.

(Here ends the twentieth section.)

1

the

Durga remarks that the sun

moon

is

too cool, but the

cold nor hot, hence

it is

too hot,

is

dawn

is

the best of

neither

all

other

lights.
2

The

read

text seems to be corrupt it should

dawn ' instead of night ; the present
:

'

'

reading makes the sentence meaningless.

There
8
4

is

a confusion in the sequence of birth.

Cf. 2. 8.
i.

118. 2

SV.

2.

1100.

8 The dawn is
represented as being followed
by the sun. She is compared to a cow followed

calf: this is companionship.

As the
drinks milk from the udder of the cow,
so the sun draws up the dew, which is pur-

by her

calf

ticularly associated with dawn,

sun is called her calf. Durga.
6

The

first

hence the

hemistich describes the points

of contrast, i.e. the one is white, the other

black, one comes, the other leaves ; the second

hemistich, the points of resemblance.

7 The sun is the common tie.
Durga.
8

The night

is

called bright also,

of the multitude of shining stars.

on account

SYNONYMS OF CLOUD

34

[2.

21

The black day and the white day, the two regions roll on with
As soon as born, VaisVanara Agni,
(activities) worthy of knowledge.
like -a king, has

overcome darkness with his

The black day,

2

i.

e.

on with

roll

regions

The white day, i. e. bright day. The two

worthy of knowledge, i.e. which should
born, VaisVanara Agni has dispelled darkness

night.

activities

As soon

be known.

light.

as

with his light like the rising sun, who

is

the king of

all

luminaries.

The following thirty (words) are synonyms of cloud. From what

(root) is megha (cloud) derived ?
(It is so called) because it sheds water
(*/mih). They are common with the synonyms of mountain up to the
two words upara and upala, which mean cloud: clouds cease to move
in it, or the waters are made inactive. 3 The
following stanza is addressed
to them.

(Here ends the twenty-first

section.)

In the measurement of gods they stood

The three working

waters flowed down.

from their

first;

in succession

warm

division,

the earth

the two carry the fertilizing moisture. 4

In the creation of gods they, i.e. groups of atmospheric gods, stood
5
G
First is a synonym of chief
first.
it is foremost.
[Krntatram means
'

'

atmosphere,

i.

e.

where the clouds are cut into

into pieces water

the earth,

i.

heat, cold,

e.

is

produced.

By

pieces.]

The three working

cutting clouds

warm

in succession

and sun cause the herbs to become ripe with

Working in succession, i.e. with their respective

cloud, wind,

and

rain.

This other (meaning

functions, they sow the worlds one after, another.
i. e. a bank of a river, is derived from the same
it
of) anupa,
(root) also
is sown with water.
Or else it may (really) be anvdp, just like prdc
:

from that form (anvdp) anupa may be derived as prdclna (from prdc).
The two carry the fertilizing moisture, i.e. wind and sun (carry) the
water (vapours). Brbukam (moisture) is a synonym of water it is derived
;

vi. 9. 1

AB.

v. 15. 5.

Durga paraphrases rajasl by ranjakt, i.e.

dyers and remarks that the day colours the
;

world with

night with darkness.

8 The word
upara (cloud) is derived from
upa ^ram (to cease to move). Yaska's explana-

is

move ',

is

obscure,

passed over by Durga.

x. 27. 23.

According to Durga, this refers to the

creation of clouds, i.e. Prajapati, while
creating gods, created clouds first on account

for

had there been no

would have

universe

perished for want of rain,

'

light,

tion, 'the clouds cease to

and

of their importance
clouds, the entire

Roth translates krntatram as

seedland
7

'

seed

'

or

'

see op. ciV., p. 22.

According to Durga, the wcrd upara here
;

denotes water. Originally it means cloud ',

then the water of the cloud ', and lastly
<

'

water in general

'.

He

case of the extension of

mounds

cites

an analogous

meaning

'
:

crying

of earth', i.e. mounds of earth here

signify people seated on them.

VISVAMITRA AND RIVERS

2.2 4 ]

35

from (the root) bru, meaning to make a sound, or from bhramv (to fall
down). Purlsam (fertilizing) is derived from (the root) pf (to fill), or from
the causal of pf.

(Here ends the twenty- second

The following

fifty-seven (words) are

reference to these,

synonyms

of speech.

From what

from (the root) vac (to speak).

the word Sarasvat^ is used both in the sense

(root) is vac (speech) derived

With

section.)

It is derived

and of 'a deity' in Vedic passages;

we shall explain the
(Vedic passages) where it is used in the sense of a deity later, and just now
those where it is used in the sense of a river.
1

of 'a river'

(Here ends the twenty-third section.)

Like one who digs the lotus-stem, she has shattered the peaks of mounmight and strong waves. Let us worship Sarasvat!, who
sweeps what is far and what is near alike, with well-composed hymns, for
our protection. 2
She (has shattered) with her might, i. e. with crushing powers. The
word msma is a synonym of strength, (so called) because it crushes (everytains with her

Bisam

(lotus-stem) is derived from (the root) bis, meaning to split,

Peak is (so called because) it is very much raised up, or it is very
With mighty waves. Who sweeps what is far and what is near
lofty.
who destroys what is on the other, as well as what is on this, bank.
e.
i.
alike,
Pdrctm means something afar avdram, something near at hand. Let us
thing).

or grow.

attend upon the river Sarasvat! with well-composed sublime songs of praise,

and acts (of worship), for our protection/'

The following hundred and one (words) are synonyms of water. From
what (root) is uda.kam (water) derived? (It is so called) because it
moistens

Vud).

The following

thirty -seven (words) are

(root) is iiadyah (rivers) derived

duce a sound (*/ natty,

synonyms

of river.

From what

(They are so called because) they pro-

they are roaring. Their character is mostly

secondary, and very rarely primary. With reference to this, they relate
4
The seer Visvamitra was the domestic priest of
(the following) legend.
of
son
the
Sudas,
All, moving
Pijavana.
Vi&vA-mitra, friend of all.
Cf.

Brh.D.

vi.

61.2; TB.

Durga

ii.

also

i.e.

135.
ii.

earth.

8. 2. 8.

interprets

the

stanza

as

addressed to SarasvatI, the deity Sarasvatl

is the atmospheric speech, the peaks of moun
tains are the tops of clouds shattered by
;

her strong waves, i.e. mighty thunders. She

sweeps what is far and near, i.e. heaven and

<
The story is found in AB. viii. 18-18,
Visnu Purana, &c. See Muir, op. cit., vol i,

pp. 387-64

cf.

Brh.D.

iv.

Macdonell's edition, vol.

105-6, see Professor

pp. 154-5 ; Sayana

gives an amplified version in his commentary
on iii. 33. 1.
ii,

VISVAMITRA AND RIVERS

86

Mu-das, a bountiful giver.

together.

Pi-javana, one whose speed

is

[2.

Paijavana, son of Pijavana.

whose gait

enviable, or

is

24

Again

inimitable. 1

Having gathered his wealth, the priest came to the confluence of the Sutlej
and the Bias. Others 2 followed him. He, i. e. VisVamitra, implored the rivers
to become fordable. (He addressed them) in the dual as well as in the plural
number. With reference to this we shall explain (the stanza in which he
addresses them) in the dual number later, and just now (the stanza in
which he addresses them) in the plural number.
(Here ends the twenty-fourth section.)

Stop your courses for a moment, ye great floods, at my friendly bidding.

the son of Kus*ika, and desirous of protection, invoke the river with

I,

a sublime hymn. 3
Stop from flowing at my friendly bidding, I who prepare soma (for you).
Great flood, rich in water. The word rtam is a synonym of water, (so
For a moment (stop) your courses, 4
called because) it pervades everything.
your journeys, or your protections. A moment, a recurring (unit of) time.

Muhuh (again) as if the

is derived from (the root) r, meaning to "go.
abhitime was indolent (mulhah) as long as a moment. Abhl-ksnam
ksanam (a moment). Ksana (an instant) is derived from (the root) ksan (to
Rtu

the injured time/ Kalah (time) is derived from (the root) kal,
I call upon the river with a great, mighty, sublime, profound panegyric, full of wisdom, for protection. Son of Kus"ika. KuSika

injure)

it is

meaning to

was

(the

go.

name

of)

The word kuxika*

a king.

is

derived from (the root)

or he is a good

meaning to cry, or krams, meaning to cause to shine

expounder of meaning. The rivers answered (as follows),

kryx,

(Here ends the twenty-fifth

section.)

.Indra, the wield er of the thunderbolt, dug our (channels) he smote down
Vrtra, the enclosure of rivers.
Savitr, the god of beautiful hands, led us
;

we

flow expanded. 7
Indra, the wielder of the thunderbolt, dug our (channels) the verb rad
means to dig.
He smote down Vrtra, the enclosure of rivers, has been
explained. Savitr, the god of beautiful hands, i. e. of auspicious hands, led
(hither), at his stimulation

us (hither).
1

Pdnih (hand)

According to Durga,

who walks

is

derived from (the root) pan, meaning to

means a person

it

so quickly that others cannot

keep pace with him.

* i.e.
8
4

iii.

e.

injured time', because

Durga.

33. 5,

Durga paraphases

i.

Seivants or robbers.
evaih

by

udakaifyy.'

and takes avanaih to mean 'prayers*,

stop (your course) at our prayers,
Durga remarks that an instant is called

waters',

with

Cf.

Roth,

7 iii.

83. 6.

op.

cit.,

it is

p. 23.

so short.

2.

SYNONYMS OF HORSE

*81

57

worship: they worship gods, having folded their hands. At his stimula1
tion, we flow expanded.
Urvyah (expanded) is derived from (the root)
urnu (to cover). 'It is derived from (the root vj' (to cover),' says

Aurnavabha.

Having

(thus) answered, the rivers consented in the end.

(Here ends the twenty-sixth

section.)

thy words, O bard thou earnest from afar with this

bend myself down for thee, as a nursing mother (for her son), as
a maiden to embrace her lover; 2
We listen to thy words, O bard Go afar with this chariot. We bend
down for thy sake, as a nursing mother for her son, or as a maiden bends
herself to embrace her lover.

We

shall listen to

chariot.

:i

The following twenty-six (words) are synonyms of

horse. Of these, the

(always used) in the plural number. From what (root) is
affvak derived ?
(It is so called because) it trots on the road, or it eats too
much. With reference to these, the word dadhikra (horse) is (so called
last eight are

it runs while
bearing a rider on its back, or it neighs while
bearing a rider on its back, or it looks beautiful while bearing a rider on its
back. There are Vedic passages where the word is used (both in the sense
We shall explain those (passages where the
of) a horse and of a deity.

because)

word
is

is

used in the sense of) a deity

of) a horse.

later,

and

in this place those (where it

u^ed in the sense

(Here ends the twenty -seventh

section.)

That courser hastens with speed, although it is bound by neck, flank, and
mouth. Putting forth its (best) power, dadhikra sprang along the bends of
roads. 4

That courser, i.e. swift runner, 5 trots on the road with speed, i.e. quickly,
although it is bound by the neck. Grwa (neck) is derived from (the root) gf
Bound by
(to swallow), or from gf (to call out), or from grah (to seize).
flank and mouth has been explained. Putting forth its (best) power, i.e.
action or intelligence. Anusa iritavltvat is a word (derived) from the simple
Bends of roads, curves of roads.
original form of (the root) tau (to spread).
r

i.

e.

He

is

our lord

to issue orders to us,

2

iii.

he alone

lias

and not you.

the right

Durga.

33. 10.

Yaska explains yayutha

(perfect)

by

yiihi

(imperative); this gives better sense but

cannot be grammatically justified. If it is

construed as perfect, the meaning would be

equally relevant, i.e. we shall listen to thy
words, for thou earnest (a yayatha}, i.e. thou

hast come, from a long distance, and hence

deservest some compassion, and so on. Durga
follows Yaska ; cf. Roth, op. cit., p. 23.
*
iv. 40. 4; the stanza is translated by
Profe-sor

Macdonell, J.R.A.S.,

vol.

xxv,

p. 439.
'

Dreadful,
heart of those

i.

e.

who

it

inspires terror in the

look at him.

Durga,

SYNONYMS OF FLAME

38

[2.

38

(path) is derived from (the root) pat (to fall), or from pad (to go),
or from panth (to move). Ankah (curve) is derived from (the root) anc (to
bend). Apaniphanat is a reduplicated form (intensive) of (the root) phan

Panthdh

bound).

(to

The following ten (words)

knowledge of

describe the specified teams of gods for the

association.

The following eleven verbs mean to shine.

is the
synonym of flame.

That very number of the

following (words)

(Here ends the tiventy-eighth

CHAPTEK

III

1
From what
following twenty-six (words) are synonyms of action.
it
is
because
done ( Vkr).
karma (action) derived
(It is so called)

THE
(root) is

"?

The following
(root)

section.)

is

fifteen (words) are

apatya (offspring) derived?

with offspring one does not

(It is

farther, or

From what
of offspring.
so called because) it spreads

synonyms
fall

With

(into hell).

we

shall quote (the following) two stanzas, in order to

the offspring belongs to the begetter only. 4

to this,

reference

show that

(Here ends the first section.)

The treasure

of the stranger

is

indeed to be avoided

(The child) begotten by another

5
Agni, do not corrupt our paths.

of eternal wealth.

is

may we be masters

no son

he

is

so for

the fool (only)

The treasure of the stranger
;

approached.
it is left

by

is indeed to be avoided, i.e. it is not to be

Stranger, one who is distant. Eekna is a synonym of wealth
the deceased ( Vric). May we be masters of eternal wealth,
:

(The child) begotten by another is no son.

a synonym of offspring: this is what remains of the

as of the parental property.

The word
1

sesas is

According to Durga, synonyms of action

follow those of flame, because it is in the

flame of the burning fire that actions like the

performance of sacrifice, &c., are accomplished,

8

Synonyms of offspring follow those of

action, because procreation is the most important of all actions. Durga.
3

Cf.

Cf.

Manu, ix. 138 Visnu, xv. 44.

Manu, ix. 81-3 the opposite view is
expressed in Manu. ix. 43. 49-51. 54 Ga. Dh.
;

xviii.

9-14

Ap. Dh.

ii.

6-7

13.

Vasistha,

xvii. 6-9, 63-4.

5
vii. 4. 7.
Durga remarks that the stanza
forms a part of a dialogue between Agni and
Vasistha. The latter implored the former to

grant
killed.

him a son, as all his sons had been

The former asked him to get a son

by adoption or purchase, &c. whereupon he

denounced all but the legitimate son.
;

INHERITANCE

3. 4]

deceased.
paths.

That

is

a child for the

The stanza following

39

Do

fool, i.e. insane, only.

this explains

it

(Here ends the second

much

not corrupt our

more.

section.)

The stranger, however delightful, should not be adopted, begotten in

another's womb ; he should not be regarded (as one's own) even in thought.
Let the new (hero), impetuous
his own abode he certainly goes back.
and irresistible, come to us. 1
The stranger should never be adopted, although he may be the most
2
womb should not be
delightful man. The child begotten in another's

To

Now he goes back to the

regarded as this is my son even in thought.
same abode from whence he came. Olcah (abode) is used as a synonym of
Let the newly-born (hero), impetuous, i.e. swift and overdwelling--place.
his
he alone is (the real) son.
rivals, come to us
powering;
'

',

Now (some lawgivers) cite the following stanza in support of

a daughter's
a son's

3
right to inheritance, others hold (that it is to be cited) in support of
inheritance.
to
right

(Here ends the third section.)

The husband admits that he

(the father) shall obtain a grandson

from

the daughter, the wise man, honouring the process of the sacred rite. When
a father arranges a husband for his daughter, he bears himself with a tran4

5
quil mind.

The husband admits the daughter's

right to be appointed as a son, with

to
duties
of offspring.
the
(the discharge of)
regard
daughter is (so
called because) it is difficult (to arrange) for her welfare, or she fares well

or (the word duhitd)

has obtained a grandson,

at a distance
milk).

He

derived from (the root) duh 7 (to

i.e. the son of the daughter is the

is

8
The wise man, honouring the process of the procreative sacrifice,
grandson.
i.e.
(of the diffusion) of the seminal fluid, which is produced from each and
every limb, which is engendered from the heart, and which is inserted in the
1

vii. 4. 8.

Durga

two interpretations, (1) I.e.

a child begotten on one's own wife from the
seed of another man (2) a child begotten on
a woman other than one's own wife. An
illegitimate son is already denounced in the
offers

preceding stanza, quoted in section 2 I think,

therefore, that the adopted child is the object
of denunciation in this stanza, hence Durga's
;

second interpretation is more appropriate.

8
Offspring has been explained as that

which spreads

farther than the progenitor.

Both the son and the daughter continue the

both are offspring, and should have

line, so

equal rights to inheritance. Durga.

4
The translation of the 1st and 3rd pdda
is

approximate only,
5

iii.

She

may

81. 1

AB.

vi. 18. 2.

is difficult

be given

away

to please, wherever she

in marriage.
Durga.

7
She is always milking wealth, &c., in the
form of presents from her father, and she is
always demanding something or other. Durga.
8
Cf. Manu, ir. 188, 186, 189.

INHERITANCE

40

mother, (holds) that both children

(i.e.

[3.

the son and the daughter) have the

1
The selfsame
right to inheritance without any distinction (whatsoever).
view is expressed in the following stanza and sloka.
Thou art produced from each and every limb ; thou art engendered from

the heart

Verily, thou art the very soul

itself.

named

son, as such live

a hundred autumns. 2
In the beginning of the creation, Manu, the self-existent, declared himaccording to law the right of inheritance belongs to both children
3
son
and
the daughter) without any distinction (whatsoever).
(the

self that

Not the daughters/ say some

(of the lawgivers).

It is

known

there-

has the right to inheritance, but not the woman. And also
therefore they abandon a woman as soon as she is born, but not the man. 4
Women are given away, sold, and abandoned, but not the man. ' The man
fore the

man

also/ retort others,

'

as is seen in the case of Sunahs^pa/

who has no brother.

According to

another view, this refers to a maiden

[Women,

all

clad in red garments,

move

like veins.]

They stand with

women who have no brother. 6

women who have no brother, and whose path

their path obstructed like

They stand

like

is

obstructed with regard to procreation and the offering of the sacrificial cake.
With these words the simile implies the prohibition of marrying a brother-

maiden. 7

less

The stanza following

this explains it

(Here ends the fourth

much more.

section.)

Like a brotherless maiden who goes back to men, like one who ascends
the pillar of the assembly-room for the acquisition of wealth, like a welldressed wife longing for her husband, dawn
like
displays her

beauty

a smiling damsel. 8
Like a brotherless maiden

who goes towards men, i. e. parental anrender) the duties of offspring and to offer the funeral
Like one who ascends the pillar of the
cake, but not to her husband.

cestors,

(to

Durga remarks that an

identical garblta-

dVlna ceremony is performed, and the same

Vedic texts are recited, both for a son and
a daughter. The process of birth is the same
in both cases, so there is no difference between

them.
8
SB.
17

xiv. 9. 4.

Brh.U.

vi. 4.

SV.B.

Baudhayana, ii. 2. 14.

8
The gloka is not found in the extant code
of Manu. A similar view is expressed Manu,

i. 6.

B
The passage within square brackets is
omitted by the MSS. of the shorter recension
and Durga. As Yaska himself does not
explain the first hemistich, it is clear that he

quoted the second hemistich only. Hence,

according to the evidence of Yaska himself,
the shorter recension has a better claim to
represent the archetype.
6

AV.

Cf.

ix. 130, 133, 139.

4

MS.

8.2;

iv. 6.

vi. 5.

4; iv.

10.3.

7.

9;

cf.

also TS. vi. 6.

i.

1. 17. 1.

Manu,

iii.

11

Yajfia,

124. 7.

Cf. Roth, op. ctt, p. 25.

i.

53.

BROTHERLESS MAIDEN

3.6]

41

l
in order to obtain wealth, i. e. a woman from the south.
assembly-room
Garta signifies the pillar of the assembly-room it is derived from (the
transactions made under it are true. There she
root) gf (to invoke)
who has neither son nor husband ascends. There they strike her with
;

She obtains wealth. The cemetery heap is called garta also, being
derived from (the root) gur (to raise): it is raised up.
cemetery is
&arlra
is
becomes
the
or
tranquil.
(a place where) repose
body
tranquil,
or
from
&am
from
&r
is
derived
(to
(the
destroy).
root)
(to burn),
(body)

dies.

&ma-6ru

(beard)

(smani).

Loma

One

(to cling to).

called because) it stands

is hair, (so

on the body

</sri)

(the root) lu (to cut), or from ll

should not expose the lower part of the sacrificial post

(hair) is derived

from

the negligent sacrificer who exposes the lower part of the sacrificial
2
This too is a Vedic quotation.
post shall soon rest in the cemetery.

Chariot
praise

is

from (the

called garta also, being derived

the most praised vehicle.

root) gf,

meaning

to

it is

Mitra and Varuna. 3

Like a well-dressed wife, eager for the
husband at the proper seasons, dawn displays her beauty as a smiling
One should not marry a
damsel her teeth. There are four similes.
brotherless maiden, for his (the husband's) son belongs to him (to the father
4
From this, the prohibition of marrying a brotherless maiden 5
of the girl).

Ascend the

This too

is

chariot,

a Vedic quotation.

When
father's right to appoint his daughter as a son are evident.
a father selects a husband for his unmarried daughter, he unites himself
with a tranquil mind. 6 Now (some lawgivers) cite the following stanza
and the

support) of their denial of a daughter's right to inheritance. Some

7
are of opinion that the major share belongs to the (appointed) daughter.

(in

(Here ends the fifth

The

section.)

legitimate son did not leave wealth for his sister.

He made

her

the place of depositing the seed of her husband. If the mothers have
engendered offspring, one is the performer, and the other is the director,
of good deeds. 8

Na jdmaye

means not

because) others beget jd,

from (the

root)

for the sister.

i. e.

offspring,

jam, meaning to go

1
Durga remarks that the custom of the
people of the south is that a woman who has
lost her son and husband approaches the
dice-board, and the gamblers make a collection

on

The quotation

is

untraced.

'

v. 62. 8.

(sister)

is

called

(so

word may be derived

she has mostly to go (to the husband's

4
T>

The quotation is untraced.

Cf. Manu, iii. 1 1
Yajftavalkya,
;

i.e.

'

i.

58.

Heisfreefromthetormentinganxiety

of childlessness.

for her.
'

Jamih

her, or the

Cf.

Manu,

iii.

8i. 2.

Durga.

ix. 184.

FIVE TRIBES

42
family). The
made her the

[3.6

legitimate, i.e. one's own son, left, i.e. gave, wealth.

place of depositing the seed of her husband, i.e. the

He
man

who accepts her hand. If the mothers have engendered vahni, i. e. a son,
and avahnjf, i.e. a daughter, one of them, i.e. the son and the heir,
becomes the procreator of children, and the other, i. e. the daughter, is
brought up and given away (in marriage) to another person.
(Here ends the sixth section.)

The following twenty-five (words) are synonyms

of

From what

man.

(men) derived?

(They are so called because) they

(root) is manuoydh
after
works
their
connect
having thought about them ( Vmari) or because
were
a
wise
created
creator.
by
they
Again, the verb manasyati is used
in the sense of being wise.
Or they are the offspring of Manu, or of
Manus. With reference to this, there are Vedic passages (in wliict) the

word

'

five-tribes

is

used.

(Here ends the seventh

let

To-day, then,

me

first

overcome the demons.

shall

five-tribes,

enjoy

my

sacrifice.

section.)

think out the speech with which we, the gods,

Ye partakers of sacrificial food, ye holy
1

To-day, then, I will think out the best speech with which

we gods may

Demons

(a-su-rah) are (so called because) they

they are expelled from places (Vas, to

overpower the demons.

delight in evil places, or

throw). Or else the word asuh is a synonym of breath; inhaled, it rests
he created
in the body, i. e. endowed with it (asu-rah).
It is known
from
that
is
the
of
characteristic
gods (surdn)
good (su),
gods he created
:

demons. 2

demons (asurdn) from

evil (a-su), that is the characteristic pf

Partakers of

food and holy, i. e. eaters of the sacred food and

a synonym of food, (so called) because it gives

sacrificial

The word urj

holy.
strength, or

is

easy to divide when cooked. Ye five-tribes, enjoy my

According to some, (the five-tribes) are the gandharvas, the
manes, gods, demons, and evil spirits. 'They are the four castes with
nisada as the fifth/ says Aupamanyava. 3
From what (root) is nisdda
it is

sacrifice.

(He is so called because) he lives by killing animals.

embodied (ni- Vsad) in him,' say the etymologists.
When with the tribe of five peoples. 4

(hunter) derived?
*

Sin

is

With the tribe consisting of five peoples. Five, united number,

(remains) uninflected in the masculine, feminine, and neuter genders.
1

x. 53. 4.

Cf.

Muir,

op.

tit.,

vol.

Cf.

TB.

p.

175

ii,

ii.
;

3. 8. 2.

see also

his note vol.

*

viii. 63. 7

i,
;

p. 177.

AB.

v. 6. 8.

i.

e.

FINGERS

3. 9]

48

The following twelve (words) are synonyms of arm. From what

is bdhu (arm) derived?
(It is so called because) they perform

(root)

various actions with them.

The following twenty-two (words) are synonyms of

what (root) is angulayah (fingers) derived ? (They are so

From

finger.

called because)

they go foremost, or they drip foremost, or they act foremost, [or they
move foremost], or they mark, or they bend, or may be (so called) from
The following stanza is addressed to them.
decorating.
(Here ends the eighth section.)

Worship them who have ten protectors, ten girdling circles, ten yokestraps, ten binding thongs, ten reins ; who are immortal, who bear ten
1
car-pole*, and who when yoked are ten.
Avanayah,

means

fingers:

Girdling circles

they promote actions.

'Yoke-straps' is explained by 'binding thong*. Reins

penetrate actions. Who bear ten car-poles, and who when yoked are ten.
Dhuh (pole) is derived from (the root) dhurv, meaning to hurt. This other
illumine actions.

(meaning
or

it

of)

dhuh

is

derived from the same (root) also

it

hurts (the team),

supports them.

The following eighteen roots have the meaning to desire

The following twenty- eight (words) are synonyms of food.
*

'.

annum

(root) is

beings, or it is

It is brought near (a
(food) derived?
derived from (the root) ad (to eat).

From what

Vnam)

created

The following ten roots have the meaning to eat

The following twenty-eight (words) are the synonyms of power. From
what (root) is balam (power) derived? Power is (so called because) it
sustains it is derived from (the root) bhr (to sustain).*
The following twenty-eight (words) only are the synonyms of wealth.
From what (root) is dhanam (wealth) derived ? (It is so called) because it
'

'.

gives delight

The
The
The
The
The

Vdhi

cl. 5).

following nine (words) are synonyms of cow.

following ten roots have the meaning to be angry
*

'.

following eleven (words) are

synonyms of anger.
hundred
and*
following
twenty roots have the meaning
following twenty-six (words) are synonyms of quick.

(root) is

ksipram (quick) derived ?

'

to

go

'.

From what

(It is so called because) the interval

is short.

The following eleven (words) are synonyms

1

x. 94. 7.

of near.

From what

(root)

KHALA

44

antikam

is

(near) derived?

[3.

(It is so called

because)

brought near

it is

(a Vni).

The following

forty-six (words) are

synonyms

of battle.

From what

so called) from going together

samgrama
or
from
shouting together (sain Vyr), or (because) the two
(sam Vgam)
With reference to this, there are Vedic
have
come
together.
villages
(battle) derived

(root) is

passages (in which) the word khala

(It is

(is

used).

(Here ends the ninth

section.)

Single-handed I overcome this one (opponent); irresistible I overcome

two. What can even three do (against me) I In battle I thrash them
well, as if

they were sheaves.

Indra, revile

How

dare

my

who

enemies,

are without

me ? *

2
one (opponent); resisting all rivals,
Single-handed I overpower this
I overpower two. What can three do against me? One is the number
gone a little (Vi, to go). Two is the number running farther (Vdru,
'

to

run

Three

').

the

is

number gone

number moved most

across farthest (tr

A&ta

'

to cross

').

Four

derived from (the

(eight)
to
be
won
not
or not obtained
as
Nine,
(to
pervade).
(Vvan),
root)
4
(na + ava */dp). Ten, exhausted (das), or whose meaning is seen {Vdrs).
the

is

(Veal).

is

:j

A hundred, ten

A thousand, a

powerful

(ten thousand), prayutam (hundred thousand),

these each latter the former multiplied by ten.

niyutam
Arbuda

Twenty, two times

ten.

times ten.

Ayutam

(number).

(million), of

means a cloud: aranam means water; 5 giver of water

like water, or -it

seems to be like water.

becomes a large mass, so like that

In battle I thrash them well, as
1

I thrash

them

well in battle.

[cloud], it shines

Just as that cloud

number arbudam

when

raining

is

the

if

they were sheaves i.

is a synonym of battle
',

(ten millions).
e. like sheaves

The word khala

This other
derived from (the root) khal (to fall), or Mai (to kill).
same
root
is
the
also it
i.
e.
from
derived
threshold,
(meaning of) khala,
it is

'How dare my enemies, who are without

who do not know that I am Indra, or who have

scattered over with grain.

is

Indra, revile
no Indra.
1

x. 48. 7

cf.

me ?

'

Brh.D.

i.

i.

e.

49.

Durga thinks 'this* refers to the universe

as a whole and not to any single opponent.
8 No
work is done on the ninth day, and
to begin anything on that day is regarded
as inauspicious.
4

The word

Durga.

cfovfc

(ten) recurs in ekadafa, &c.

Durga.
B

Durga explains aranam as arana-tflcmi

gamana-silam ambu, i. e. from the root r, to go.
In Monier-Williams's dictionary the meaning
'water'
i.e.

is

not attributed to aranam.

Heroes fall, or kill each other. Durga.

3.

TADIT

n]

45

The following ten verbs have the meaning pervade. With reference
i. e. aksdiia and
dpaiw, are participles, and mean

to these, two] synonyms,

'

'

'

pervading

obtaining respectively.

',

The following thirty -three roots have the meaning 'to kill*. With
reference to these, the form viydtah is either the present indicative, 'he
crushes or imperative, crush '.
'

',

art invoked, O shatterer. 1

O breaker in pieces. [Khanda, (fragment) is derived from (th root)
kJtand (to break).] The word tadit has the joint sense of 'near' and

Thou

'

killing

(so called)

',

because

it kills.

(Here ends the tenth section.)

Through

thee,

wealth which

men

Lord of prayer, bringer of prosperity,

Chew

may we

obtain

who

those niggards,

prevail against us
3
a
into
form.
near,
shapeless
Through thee, O Lord of prayer, good promoter of prosperity, may
we obtain enviable treasures from men. Chew them into shapeless form,
4
i. e. the enemies who are far from us and who are near to us, the
niggards,
covet.

and

far

are not liberal, or who are stingy. T.he word apnas is a synonym
it obtains (Vap) .(something to rest upon).
Tadit means
for
it smites and is seen from afar.'
Or else
oakapuni,
says
lightning,'

who

'

of form because

'

'

be meant to be the synonym of near alone.

5
Though afar, thou shinest brightly as if near.
Although at a distance,
thou lookest bright as if near at hand.
'

may

it

The following eighteen (words) are synonyms of thunderbolt, From

what (root) is. vajrah (thunderbolt) derived ? (It is so called) because it
6
With reference to these, the word kutsa is derived from (the
separates.
A seer is a composer of
It is also the name of a seer. 7
krt
root)
(to cut).
'

hymns,' says Aupamanyava. Further,

9
his friend Indra 8 slew drought.
1

viii. 17.

Durga

12; AV. 20. 5. 6; SV. 2. 76.

'because it kills',

explains,

called tadit also, because it kills. This

is anticipating Sakapuni in the next section.
is

* ii.

has the meaning

/It

as

referring to lightning, which, according to

him,

it

23. 9.

separates

living

beings

'

only

from

life.

7
,Cf. Roth, op. cit., p. 30 ; Durga remarks
that the word kutsa, meaning thunderbolt *,
'

should be derived from, the root

and meaning

'

a seer

compose).

stroyed, (2) who are easy to be destroyed. The

former are the liberal ones; the latter, the

Kutsa.

niggards.

a demon, or a cloud.

94. 7.

to kill

Durga.

According to Durga, there are two kinds

of enemies, (1) who are difficult to be de-

i.

'

i.

e.

Invigorated

',

krt (to cut),

from the root kr

(to

by the panegyrics of

Durga.

'i.e. Something which dries up the juices,

Durga.

SYNONYMS OF LORD

46

[3.

The following four roots have the meaning to be prosperous.

The following four (words) are synonyms of lord. With reference to
these, the word ina means either (1) one who is endowed with prosperity,
or (2) who endows others with prosperity.
(Here ends the eleventh

section.)

of beautiful wings vigilantly invoke the portion of

with
knowledge. The lord, the guardian of the entire universe,
immortality
J
here
wise
the
one,
he,
approached me, the immature
Where (birds) [of beautiful wings], i. e. rays of the sun falling in a

Where

(birds)

3
2
beautiful manner, invoke, i. e. move towards the portion of immortality,
4
The lord, the guardian of all created
of water, with consciousness.
i. e.

the immature
beings, i. e. the sun he, the wise one, here approached me,
one. Wise, having intelligence.
Immature, i. e. one who is to be matured.
The sun is called as of mature wisdom in the description of the Upanisad.
:

This

with regard to the deity.

about the self. Where (the birds) of beautiful wings,

is

Now

i.

e.

senses,

move

towards, the portion of

easily going astray, vigilantly invoke,
with
of
The lord, the guardian
i.e.
consciousness.
knowledge,
immortality,
the
of all senses, i. e. the soul
wise
here
he,
one,
approached me, the imi.e.

mature.

Wise, having intelligence.

'

matured.

The

soul is of mature

Immature,

wisdom

'

i.e.

who

one

to

is

be

describes the characteristic of

the soul.

(Here ends

tlte

twelfth section.)

The following twelve (words) are synonyms

(root) is

bahu (much) derived ?

a large

scale.

(It is

of much.

so called) because

The following eleven (words) are synonyms

it is

of small.

From what
produced on

Hrasva

(small)

derived from (the root) hras (to become small).

The following twenty- five (words) are synonyms of great. From what
He repudiates others through pride/ says
(root) is maftan derived ?
is

'

Sakapuni (mdna +. */ha).

Or he is to be respected (Vmamh). With reference to these, the two
words vavaksitha 5 and vivaksase are the reduplicated forms either of (the
root) vac (to speak) or of vah (to carry).
1

i.

164. 21

a i. e.

cf.

AV.

9. 9. 22.

on a bright object which

is quite free from darkness, or they shine
when they fall. Durga.
8 i.e.
They make the water warm, or having
seized fluids in the form of vapours go back to

They

fall

the sun.
4

i.

e.

Durga.

They have

full

they are required to do.

(to

knowledge of what
Durga.

Yaska derives vataksitlta, perfect o

wax), from ^tac or

3.

SYNONYMS OF BEAUTY

14]

47

The following twenty-two (words) are synonyms of home. 1 From what

(root) is grhdh (homes) derived ?
(They are so called) because they seize
2

everything

(V grah).

The following ten roots have the meaning to attend 3

The following twenty (words) are synonyms of happiness. 4 From what
(It is so called because) it is useful
(root) is sukkam (happiness) derived ?
for the senses (kham).
Kham (sense) again is derived from (the root) khan
'

'.

(to dig).

The following sixteen (words) are synonyms of beauty. Rupa (beauty)

derived from (the root) t*ue (to shine).
The following ten (words) are synonyms of praiseworthy.

is

The following eleven (words) are synonyms of wisdom.

The following six (words) are synonyms of truth. From what
9at,ya

(truth) derived

good, or

(It is so called because) it is

The following

eight words have the meaning

following] roots, cayati, &c., are mixed with nouns.

The following nine words

Now,

which

'

to see

And

[the

make

(are enumerated) in order to

words

'.

the

list

(classes).

is

an unknown

with a higher quality, or a very well known

also the comparison of) the higher with the

object,
is

Further, (there

object.

the

When an object bears (some) resemblance

otherwise dissimilar, (it is denoted by a simile), says
With reference to this, their function is to compare an inferior

quality, or

inferior.

all

e.

including)
therefore, the similes.
i.

to another

Gari^ya.

(root) is

among

5
originates with the good.

it

(complete,

spread

(Here ends the thirfreuth

As two

thieves,

Who
who

i.e.

>f

Dn rga

house can never be made full. Durga.

Synonyms of the verb to attend follow
'

'

Synonyms

of happiness

come next,

cause thus attended one feels happy.

happy are the

8

have secured

forest,

who

those of homes, because it is in homes that

Durga.
people attend or are attended.
4

and Imuirh the

10
Who haunt the forest,
give up their lives.
which
frequent the forest: the author compares the two arms,

risk their lives,

the great alone who have homo* of

own, so synonyms of home follow those

::rea t.
2

risk their lives

fingers.

fi

It is

their
'

who

with ten

(their victim)

beautiful.

Durga.

Cf. Sakatfiyana's derivation, 1. 18.

be-

The

Cf. Roth, op.

p.

eft.,

81

Durga remarks

that there are three nouns, i. e. cikyat, vicarare

?' (1 ?/7i, and wYvocarsatu^, in the list, the rest
verbs.
7

i.

e.

and

prepositions

particles are in-

eluded also.

Durga.
8
According to Durga, the statement
applicable to the Veda only.
8 x. 4.
10

i.

*.

cf.

Roth,

rob or to die.

pp. 81-2.
are determined to

op. eft.,

Highwaymen who
Durga.

is

NIYOGA

48

(the process of) friction, with

by

fire

produce

he does that,

called because)

two

thief is (so

[becomes the doer of that], which is

the word may be derived from (the root)

he

thieves.

'

i.e.

Or
sinful/ say the etymologists.
2
are
activities
his
manifold, or
(to spread)

tan

14

[3.
1

is

active both during the

Have

secured (their victim) with ten fingers, have

day
well secured, i. e. have put (in a place of safety). Thus the higher quality
intended (to be compared).
(of the arms) is
as well as night.

(Here ends the fourteenth section.)

you at night, where during the day ? O AsVins, where do

Who puts you to bed
necessary
things, where do you dwell ?
you get your
in a dwelling-place as a widow a husband's brother; and a bride a bride-

Where

are

groom?
Where do you remain at night, and where during the day? Where do
you obtain the necessities of life, and where do you dwell ? Who puts you
to bed as a widow her husband's brother? From what (root) is devara
derived

(He

is)

so called (because) he is the second husband. 5

Widow

is

a supporter, or from trembling, or,

(so called because) she is without
6
from
to
Or else the word dhava 7
Carmasiras,
running about.
according
a

is

synonym

of

man

vi-dhavd

('

widow

',

so called because) she

is

is

separated from man (dhava). The word devara means a player ( Vdiv, to
Maryah means 'a man', i.e. one who has the characteristic of
play').
'

This

higher,

an

is

i.e.

example where something

the two arms employed in pro-

ducing fire by friction, is compared with

something inferior, i. e. two thieves, who rob
people in a forest. The point of comparison

the intervening explanation of ridhava this

is against the method of Yaska, who places
;

all

the etymologies of one word at the same

them with ' or . . . or ' ;

place, connecting

is,

(3) the passage is omitted by the MSS, of the

shorter recension and Durga.

Durga.

the niyoga,

just as thieves secure their victim, so we

tightly fasten the two sticks to produce fire.

Durga attributes this explanation

to the

school of grammarians, although there is no

evidence to do
3

i.e.

so.

He commits

thefts

in the village

during the night and robs people in the forest

during the day. Durga.
4

x.'

40. 2.

It refers to the

tarch, Lives,

Caesar, Commentaries, bk. iv, ch. xiv ; Deut.

xxv. 5 ; St. Matthew xxii. 24 ; Manu, ix. 57-

68; Gau.

4-5; Bau. ii. 4, 9-10 Va.

Ya. i. 68, 69 ; see Hastings,

xviii.

X vii. 56. 61

Encyclopaedia of Ethics and Religion, article

on

Niyoga.

6
The passage within square brackets is
evidently an interpolation, as shown by the
following : (1) the four words vidhava, devara,

but this passage

(2) the first deriva-

see

is

2,
;

separated from the second by

is

derived from the root dh u

a t the death of her husband, a woman

trembles at the dark prospect of the future, or
s he

second hemistich of x. 40.

disturbs the regular order

The word

i>e<

^th vi

man/a, and yosa are explained by Yaska in

the same order in which they occur in the

tion of devara

Indo-European practice of
Xenophon, Rep. f lac. i. 9; Plupart I, ch. iii, sec. 8 and sec. 5

cf.

runs about without being protected by

anybody (n

Ro th
p

Ciy t

<^dhav}.

thinks dhava to be a coined word

}

32.

SIMILES

3. 16]

1
(a woman) is derived from (the root) yu (to join).
a kurute, i. e. who makes you rest in the dwelling-place.
The word as
the particles have already been explained.

being mortal.

Krnute

49

Now

Yosa

'

'

(denotes) a simile of action

As the wind, as the forest, as the ocean stirs. 2
:

As the brilliant fires. 3

The soul of consumption
bird.

AtmcL
e. it

i.

(soul) is derived

may

perishes beforehand as that of a captive

'

be (called)

They of golden
They who are

from (the

obtained

breasts,

who

like Agni,

root) at (to go), or ap (to obtain);

the sense) that it is omnipresent.
are like Agni on account of their brilliance. 5
'

(in

[i.

the

e.

and having golden

breasts], brilliant

brilliant

breasts.

Maruts of resplendent

(Here ends the fifteenth section.)

Just as one should be afraid of him

who

takes the four (dice) until they

are deposited, so he should not be eager for harsh speech. 7

Just as one is afraid of a gambler who holds the four [dice], 8 in the
same manner one should be afraid of (using) harsh speech. One should

never be eager for (using) harsh speech.

The letter a is a preposition, and has already been explained.
used in the sense of a simile

It is also

As a consumer

to his enjoyment. 9
to his enjoyment.

Like a consumer

The sun

is

here called the con-

the consumer of night he is the consumer of lights also. 10

Further, there is the Vedic quotation
11
May the sister's consumer hear our call.

sumer

he

is

The author calls dawn his sister, from companionship, or drawing the
Or else this human lover may have been meant; the enjoyment
juices.
Durga explains that a woman mutes herwith .a man.

self
2

v. 78.

according to Durga,

at the time of delivery

child

it is

recited

ten months

and the ocean

move freely without any difficulty, so come
forth from the womb of the mother without
old just as the wind, the forest,
;

injuring her.
3
i. 50. 3 ; AV. 13.
8.

40; SB.
4

VS.

18

20. 47. 15

VS.

12. 85.

x. 78. 2.

According to Durga, some, thinking that

ye, &c., is

i.

1. 4),

explained by

do not cite the

41. 9.

Before the dice are deposited on the

gambling board, or remains in suspense as
to whether he will win or lose.
Durga.
8

2.

4. 5. 4. 11.

x. 97. 11

the passage, agnir na

durmaddso na sura-yam (N.

quotation x. 78. 2.

10

i.

e.

a
Frag, of x. 11. 6

AV.

18. 1. 28.

Night disappears at the rising of the sun,

and the light of the moon

eclipsed by that of the sun.
vi. 55. 5.

and the
Durga.

stars is

50

SIMILES

in that case will refer to the

woman, derived from

3 l6
-

(the root) bhaj (to

enjoy).

In mesah,
disguised as

&c.,

the simile

is

by the word

(denoted)

bhuta,

i.

e.

having

1
Being disguised as a ram, thou hast approached us.
is derived from (the root) mis (to blink), just as pasuh
2
(animal) is derived from pas (to see).
In Agni, &c., the simile is (denoted) by the word rupa, i. e. having the
form of
Golden in form and glittering like gold sat the offspring of waters

Mesah (ram)

3
golden in colour.

(is

One whose form

e.

i.

used to denote a

Him

is like

the colour of gold.

And

the word tkd also

simile).

(thou milkest) like the ancient, like the former, like

all,

like the

present

(sacrificers).

Just as the ancient, as the former, as all, as these (sacrificers milk).

5
The word
nearer than that.
That, it is farther than this.
amutha is explained by like that '.
i.

e.

it is

This,

'

The word vat

(denotes) a simile in accomplishment Like a Brahmana,

like a contemptible man. 6
As a Brahmana, as a contemptible man. 7
Contemptible, one who has the nature of an ox, or that of a beast.
:

(Here ends the sixteenth

section.)

Hear Praskanva's call, O (Lord of) great ordinances, and having all
created beings as thy property, like that of Priyamedha, Atri, Virupa, and
8

Angiras.
i. e. one to whom sacrifices are dear.
Just as (thou hast
so
hear
the
call
of
Praskanva.
of
these
Prasseers,
call)
a son of Kanva, or one born of Kanva it is formed on the

Priyamedhah,

heard the

kanvah*

10

was produced in flames, i. e.

analogy of prdgram (in front). Bhrgu
one who, although being roasted, was not burnt. Angiras (was born) in
1

viii. 2. 40.

It

like a contemptible

seems as

independent

if

root,

Yaska recognized pa4 as an

and not the ordinary form

of drf.
3

ii.

35. 10.

v. 44, 1.

Cf.

to

man. The simile refers

some particular accomplishment. Durga.

i.

45. 3.

Cf.

Roth,

10

Cf.

TB.

i.

loc. cit.

8. 2.

indrasya

tredhd atn-

dryam mryam parapatat. Bhrgus trtiyam abhavat

the seminal fluid of Indra, having his characteristic power, was discharged threefold,
The third (person) born was Bhrgu cf. Manu,
i. 35, 59, which mention Bhrgu as
sprung
from fire; MBh. Adi. 2605 and Vayu Pu. i.
;

Roth,

op. cit., p. 32.

6
The quotation, if it is a quotation and
not an invented example on Yaska's part, is

untraced.
7 i.e.

He

studies like a

Brahmana, or croaks

ONOMATOPOEIA

3. 1 9]

live coals.

are bright.
is' so called,

51

Live coals (are so called because) they leave a mark, or they

l
They said, Seek the third in this very place '; therefore A-tri
'

from being dug out

from
(so called)
').
Bhdradvdja.
being brought up
( Vkhan,
Virupa, multiform. Lord of great ordinances, i. e. whose ordi( Vbhr).
'

i.

e.

Vaikhdnasa

not three.

to dig

is (so called)

is

nances are great.

(Here ends the seventeenth

section.)

Now (the

rhetoricians) describe metaphors as similes in which the object

Lion ',
of comparison is stated without the particles of comparison.
'

tiger

'

&c., denote excellence

'

',

'

dog

',

cow

',

&c., are used in contempt.

(crow) is an onomatopoetic word. This onomatopoeia is

names of birds.
in
the
found
Onomatopoeia does not exist,' says
mostly
is
called
Kdka
(so
(crow)
because) it is to be driven away
Aupamanyava.

The word kdka

'

(i.e.

from Vkal).

Tittiri (partridge) is (so called)

from hopping

(*/tr), or

has variegated spots of the size of a sesamum seed. A Francolin

is
(so called) because it is withered like a monkey, or it is swift
partridge
like a monkey, or it is slightly brown, or it warbles a melodious note.
Dog, swift runner, or (the word svd) is derived from (the root) av, meaning
Lion (simha) is (so called) from its power of
to go, or svas (to breathe).

because

it

resistance, or it is derived

from han

(to kill),

collected.

Tiger

from (the

root)

hims

(to injure)

preceded by the (preposition) sam:

by

metathesis, or

kills having
from smelling, or it kills having separated.
(Here ends the eighteenth section.)
it

is (so called)

The following forty-four roots have the meaning to worship.

The following twenty-four (words) are synonyms of wise. From what
(He is so called because) he is endowed
(root) is medhdvl (wise) derived ?
with that, i. e. wisdom. Me-dhd (wisdom) is (so called because) it is stored
(

Vdhd) in the mind.

The following thirteen (words)

(so called)

The following

of praiser.

synonyms

A praiser

is

fifteen (words) are

'

synonyms

of sacrifice.

From what

It is a

well-known act of worship/ say the

100 describe Bhrgu as born from the heart

just born said, Seek the third also here', hence

the seer who sprang up was called A-tri. Not

(root)

9.

are

from praising.

is

yajna derived

of the creator, and Bhag. Pu. iii. 12. 23 speaks

of him as born from the skin of the creator.
1

Durga

relates the following story. Praja-

own

and sacrificed. From the blazing fire Bhrgu was born

Angiras rose from the ashes. Then the two

pati took his

seminal

fluid,

'

satisfied as yet,

they began to dig, and the

seer thus produced was called Vaikhanasa.

similar story is related in Brh. D. v. 97-103;
see Professor Macdonell's edition, pp. 190-1.

D2

SYNONYMS OF WELL

52

Or

etymologists.

it is

[8.19

(an act of) supplication (to gods), or it is sprinkled

'It has a large number of the skins of black

with the yajus formulas.

Aupamanyava. Or it is directed by the yajus formulas.

The following eight (words) are synonyms of priest. From what (root)

antelopes/ says
is

rtvik (priest) derived?

'

sacrifice.

He

sacrifices

(He is so called because) he is the furtherer of

with the stanzas of the Rgveda,' says 6akapuni.

Or he sacrifices at proper seasons.

The following seventeen roots have the meaning to beg
The following ten roots have the meaning to give
The following
four roots have the meaning 'to solicit'. The two verbs svapiti and sastt
'

'.

'.

'

have the meaning

to sleep

'.

The following fourteen (words) are synonyms of well. From what

(root) is kupa (well) derived ?
(It is so called because) drinking (water)
from a well is difficult, or from (the root) kup (to be angry).
The following fourteen (words) are the synonyms of thief. From what
(root) is stena (thief) derived

'

(He

say the etymologists.

following six (words) are

is

so called because) he

is

the recep-

tacle of sin,'

The
what is

[From what

obscure.

of what is ascertained, and

nirnUa.m (ascertained) derived ?

synonyms

(root) is

(It is -so called because) it is cleansed (of doubts).]

The following

duram

is
(

\/dru), or

it is difficult

The following
is

five (words) are

(distant) derived?

purdnam

is

to be reached

six (words) are

(ancient) derived

so called

(root)

drawn out

is

it

because)

(dur </i).

synonyms

of ancient.

(It is so called

From what

of distant.

synonyms

(It

because)

From what (root)

was new in the

it

days of yore.
is

Also the following six (words) are synonyms of new. From what (root)
(new) derived ? (It is so called because) it is brought just now.

navam

(Here end* the nineteenth

section.)

The following twenty-six synonyms are in pairs. The words prapitve

and abhike 1 are (synonyms) of near. Praf/ttve, i.e. arrived at; ab/dke, i.e.
approached.
2
quickly to us, when the drought is arrived.
the maker of room has approached. 4
These two are the Vedic quotations.

Come
Lo

:;

Dalhram and arbhaJcam

1

According

to Rotli

(op.

ci/.,

p.

are (synonyms) of small

34), pra-

pitvam refers to morning, and abhipitvam to

Grassmann attributes to it the
evening.

meaning

<

advance

'

',

forward course

',

&c.

dalhram

See WiJrferbuch zum Jlgveda,

2
viii. 4. 3; SV. 1. 252
;

Of.

x. 133. 1

Roth,
;

is

derived

p. 87C.
2. 1071.

Joe. tit.

AV.

20. 05. 2

SV.

2.

1151.

3,

PAIRS

20]

from (the root) dabh

(to destroy)

58

it is easily

Arbhakum,

destroyed.

it is

extracted (avai/hr).
1
hair) to be small.
2
Salutations to the great, salutations to the small.

Come, approach, embrace, do not think (my

These two are the Vedic quotations.

Tims and satas are (synonyms) of attained. Tiras,
Satas,

(Vtr).

it is

moved together

i.e. it

has crossed over

(*/sr).

undeceived ones, come round quickly across the turn. 3

Smashing like an earthen jar, he attacks the demons

who move

together.

These two are the Vedic quotations.

Tvah and nemah are (synonyms) of half. Tvah, not fully spread (i.e.
Nemah, not brought in full (i.e. half). Ardha (half) is derived (1)
from (the root) hr (to take away) by metathesis, or (2) it may be derived
from (the root) dhr (to hold), i.e. it is held out ( = extracted), or (3) from
a most abundant division.
(the root) rdh (to increase)
half).

half reviles, one half praises. 5

Half are gods, half are demons.

One

These two are Vedic quotations.

Rksdh and strlhih are (synonyms) of stars. Naksatra (stars) is derived

from (the root) nalcs, meaning to go. There is also a Brahmana passage
These are not gold (tia-ksatrdni). 1 Rkxah 8 (stars) appear to be raised up.
:

Strbhih (stars) appear to be scattered (in the sky).

These stars which are placed on high."
10

Looking at the sky with stars, as it were.

These are two Vedic quotations.
Vamribhih and upajihvikdk are (synonyms) of einmet. Vamryah (emmets)
are (so called) from vomiting. Svmika (ernmet) is (so called) from crawling.
11

Upaj ihvikdh, smellers.

[Unmarried maidens (have taken) the undivided son from the emmets.]

When
This

i.

126. 7.

i.

27. 13

the

emmet

eats,

the Vedic quotation.

is

of wealth.
;

cf.

VS.

fc

16. 26.

v. 75. 7.
vii.

104. 21

AV.

10

8. 4. 21.

One half reviles,

147.2; VS. 12.42.
demons; one half praises, i.e. gods.

i.

i.e.

Cf.MS.

According to Durga,

ii.

9.
Ictatra is

synonym

The

stars glitter like gold.

Cf.
i.

Roth, op. eft.,

24. 10 ; TA. i.

p. 35.

11. 2.

iv. 7. 3.

n Their smelling power isveryacute.

Durga.
i.e.

An

Roth,

Durga.
6

12

the pismire crawls. 13

[These are two Vedic quotations.]

when

"
"

insect provided with proboscis;

Bl.ii. 354.
;

loc. til.

iv. 19. 9.
viii.

102. 21

VS.

11. 24.

cf.

PAIRS

54

[3.

20

ffrdaram and krdaram are (synonyms) of granary. 1

Urdaram, i.e.
pierced upwards ( ud-dvrna m), or pierced for food (urje dlrnam).
Fills him like a granary with barley. 2
This is a Vedic quotation. He fills him like a granary with barley.
Krdaram, i.e. something into which a hole is bored (krta-daram).
r

3
Being kindled, anointing the granary of
This is a Vedic quotation.

intellects.

(Here ends the twentieth section.)

Rambhah and pindkam

it.

grasp

are (synonyms) of

Rambhah,

staff.

i.e.

people

6
(We) grasped thee as decrepit people their staff.
This is a Vedic quotation. (The sense is that) we lean on thee as decrepit
men on their staff. Pindfcam (bone), i.e. with this one destroys (pinasti).

Clad in skin, trident in hand, whose bow is unbent. 7

This is a Vedic quotation.
Mendh and gnah are (synonyms) of women. 'Striyah' (women) is derived
from (the root) styai, meaning to be bashful. Mendh (women) are (so
Gnah (women) are (so
called because) men honour them (mdnayanti).
called because) men go to them (gacchanti).
Thou didst make even the wifeless to be possessed of a consort. 8
cut thee, the active spread thee. 9

Women

These are two Vedic quotations.

epah and vaitasah are (synonyms) of penis.

(the root) tap,

10
meaning to touch.

whom we

Loving

epah

is

derived from

faded. 11

it is

Vaitasah,

embrace. 12

Thrice during the day hast thou embraced me. 13

These are two Vedic quotations.

Ayd and end

With
Here it
1

are (synonyms) of reference.

this faggot

is

cit.j

2 ii.
*

quoted by Roth,

10

p. 36.
14. 11.

"

Butter is the granary of intellects. Durga.

VS. 29. 1.

op.

According to Roth (loc. cit.} a-rabh means

to catch hold, to keep hold, or to lean upon.
6

viii. 45. 20.

7

TS.
8

KS.
i.

9. 7

8. 6. 2.

v. 81. 2.

thee,

Agni

in the feminine gender.

Cf. Durga's explanation,

op.

we worship

cf.

3.

61

SB.

ii.

6. 2.

i.

9.

134. 8
stri.

KS.

quoted by Roth,

p. 37.

85. 37
literal.

1S x.

9. 9.

Durga.

Cf. Durga's explanation,

cit.,

not

95. 5.

to Pururavas,
to stay.

Sprfyate hi tena

i* x.

is

VS.

MS.

iv. 4. 15.

AV.

14. 2. 38.

The translation

This was addressed by UrvasI

when the latter implored her

SYNONYMS OF HEAVEN AND EARTH

3.2a]

55

1
With this, to us,
Agni.
Here it is in the neuter gender.
With this husband commingle thy body. 2
Here it is in- the masculine gender.
Sisaktu and sacate are (synonyms) of service.
Let him who is smart attend upon us. 3
i.e. Let him who is smart serve us.
Attend upon us for thy welfare. 4

Serve us for thy welfare.

i.e.

The word
tence

svasti is (a

synonym) of non-destruction,

i.e.

honoured exis-

Bhyasate and rejate are (synonyms) of fear and trem-

exists well.

it

bling.
5
.At whose breath heaven and earth trembled.
The world is afraid of the great ones, 6 O Agni

7
!

These are two Vedic quotations.

The following twenty-four (words) are synonyms
The following stanza is addressed to them.
(Here ends the twenty-first

of heaven

and

earth.

section.)

How were they born,

is prior, which posterior ?
themselves
All
that
exists, they
support. The two
sages
8
on
roll
like
chariotwheels.
days
Of these two, which is prior, which posterior ? How were they born, 9
O sages who knows them thoroughly ? They themselves support all their
Of

these two, which

who knows ?

whatever they

functions,

are.

And

10
placed on chariot-wheels.
greatness of heaven and earth.

on as

if

two days, i.e. day and night, roll

With these words, the seer describes the

their

(Here ends the twenty-second

vii 16.

x. 85. 27

18. 2

SV.
cf.

1.

AV.

46

2.

99

i.

ii.

e.

VS. 15. 32.

vi. 66. 9.
i. 185. 1
AB. v. 18. 10 KB. 28. 8.
The question is whether they were born
;

AV. 20. 34. 1.

The Mamts. Durga.

12. 1

14. 1. 21.

VS. 3. 29.
1.9; VS. 3. 24.

i.

i.

section.)

simultaneously
another.
10

like

twins,

Durga.

Cf. Roth, op.

cit.,

p. 87.

or

one after

PASYA

56

[4.

CHAPTER IV
HOMONYMS
SYNONYMS

homonyms

been

have

matical forms are obscure.

Now

explained.

They

we

therefore

take

shall

(such) Vedic words whose gramcall this (i.e. the list of homonyms) aika-

in their respective order

and

composed of single words).

Jahd means I have killed

padikam,

(i.e.

'

'.

(Here ends the first section.)

men, what friend has said, Unprovoked I have killed my friend ? who
from us 1 *
The word marya is a synonym of man, or it may be a synonym of

flies

boundary. [Boundary, it is settled by men.] Boundary is the (line of)

division between two bounded places.
Methati means to provoke. What
innocent man have I ever killed ? 5 Who runs
away from us because he is
afraid of us ?
a net
Nidha, means
(so called) because it is laid (on the
'

ground).
derived from (the

',

Pasyd means a collection of snares. Pdsah (snare)

root) pas (to fasten), on account of being fastened.
(Here ends the second

Imploring

seers,

fond of

sacrifices,

is

section.)

approached Indra like birds of beauti-

Uncover the encompassed, fill our vision, release us as if we

were bound by a net. 6
Vayah is the plural of vi (bird). [Of beautiful wings, i.e.] the beautiUncover our
fully falling rays of the sun approached Indra imploring.
7
is derived from (the root)
Caksuh
vision.
(eye)
encompassed
khyd (to

ful wings.

know), or caks

(to see).

bound with snares as

Ry
Lit.,

i.e.

Fill,

which

have

one

Lit.,

single

words which have many

meanings.
3

According to Durga,

conventional term.

Or

it

aikapadikam is a
be significant

may

viii. 45.

Durga gives

87

are

x. 73.

Cf.

itself,

Frag, of VS.

words

are arranged

in groups.

However,

cf.

me

list

of

Roth,

op.

cit.,

p. 38.

Who

innocent, kill
7

rightly applied to the list of

nyms, in which

list

a second interpretation of the

sentence as follows:
will say, 'I am

homo-

is

who

as somoaktdh, &c.

each word stands by

while in the list of synonyms the

and

Kelease us

there are a few exceptions in the

homonyms,

meaning.
8

enlarge or give.

were.

the region of ribs, hips, and arms. 8

m.m/ words

it

11

Roth,

SV.

'.

1.

319.

op. cit., p.

88.

TB. iii. 6. 11. 1.

Durga quotes and explains the stanza in full.
21. 43

4.

MEHANA

4]

57

The region of the ribs, i.e. a part (of the body) consisting of joints. 1
Parsuh (joint) is derived from (the.root) spry (to touch) it touches the back
part. Prstkam (back) is derived from (the root) sprit (to touch) it is touched
:

A limb is (so called)

from being marked, or from being

bent. 2
&ronik (hip) is derived from (the root) won, meaning to go forward,
Sitdma means forei.e. a hip appears to go forward when a person walks.
tiitdma
Dos (fore-foot) is derived from (the root) dru (to run).
foot (doe).
It means liver on account of
means uterus,' says akapuni, it is open.'
its dark-red colour,' says Taitiki.
tiydmam (dark-red) is derived from (the
(of the body).

by limbs

'

'

'

root) tyai (to cause to congeal).

with great

(mdmsam)

Liver

is

cut out

(so called because) it is

(tiitdma) means fat, becausait is white (viti) meat

says Galava. &iti (white) is derived from (the root) so (to
'

',

Mdmsam

whet).
else, the

grow

difficulty.

mind

(meat), it
perishes in it.

is

honoured

Medas

4
;

(fat) is

it

is

r>

thought

(delicious)

mid

derived from (the root)

or
(to

fat).

(Here etuis the third section.)

O
there

Indra, wielder of the thunderbolt, give us whatever excellent treasure

With both hands bring that wealth to us, O treasure-knower.'

is.

Whatever
or that which

and abundant wealth there

[excellent], glorious,
I do not here possess,

is,

Indra

taking me-ha-nd) as consisting of

three words, that wealth should be given to us, O wielder of the thunderbolt.
Adrih (thunderbolt) is (so called because) with it he splits (mountains), or

may

it

be derived from (the root) ad

known: they

It is well

a synonym of wealth

Lord to whom
thy hands be full.
Damunds? one

with

who
;

home

(to eat).

are eaters of soma. 8

The word rddhas

is

is

it,

who

inclined towards kindness, or one

Or

inclined to self-control.

else the
'

(damund*, therefore) may mean,

is derived from (the root) mail

is

inclined

word dwnia

who

one

Manas (mind)

'.

is

they conciliate. Bring that wealth to us,

Let both
treasures are known, with both thy hands.

to charity, or one who

a synonym of home
to

e.
(i.

is

is

devoted

(to think).

(Here ends the fourth section.)

1

Joints are called ribs, because they con-

sist of ribs.
2

Durga.
Every limb becomes bent in course of

time.
3

to

Durga

great ease, because

4

i.

e.

i.

e.

it is

it

is

cut out with

so soft.

It is prepared for a person

honoured.
It

who

is to

Durga.
is

by those who are

intelligent.

Durga.
v. 39. 1

SV.

1.

345

2. 522.

6akalya, the author of the Rgveda pada^titha, does not analyse the word mehana, while
'

Purga.

According

pleasure, or

enjoyed by a person with hearty

Oargya, the author of the Samaveda padapdtha,

analyses it into me-iha-na. Yaska explains it
8
in both ways.
x. 94. 9.
9

Cf.

Roth,

op.

cit.,

p. 39.

MtSA

58

[4.

Devoted to the house, welcome guest in dwelling-places, approach

sacrifice of ours,

wise onei

this

bring to
us the treasures of our enemies, O Agni. 1
Atithih (guest), one who goes (Vat) to the houses,. or one who goes to
the families or houses .of other persons on certain dates 2 ( */i + tithih). The

word durona

is

a synonym of house

(dur + Vav,

fied

Having destroyed

'

to satisfy

'),

i.

e.

all assailants,

they (homes) are difficult to be satisbe provided for. 3 Approach

difficult to

O wise one Having destroyed all assailants, bring to

us the treasures of our enemies, i. e. having destroyed the forces of our adversaries, bring to us the treasures or the food from the homes of our enemies.
this sacrifice of ours,

Musah means a mouse. Musikd (mouse) again

Musah is derived from the same
root) mus (to steal).

is

derived from (the

root also.

(Here ends the fifth section.)

Bricks torment

me on every side, like rival wives. O

(Indra) of a hundred
cares
devour
as
mice
the threads. Know,
powers, oppressing
me, thy praiser,
heaven and earth, of this (state) of mine. 4

i. e.

Bricks,

bricks of the well, torment me on every side, like rival wives.

the greasy threads. Or (M&na) may mean one's own limbs,

As mice devour
i.

e.

they devour their own limbs

6
;

so oppressing cares, desires torment me, the

heaven and
singer of thy praises, O Lord of a hundred powers. [Know,
earth, of this (state) of mine.]
Realize, O heaven and earth, this (state) of
mine. This hymn was revealed to Trita fallen into a well. 6 With referthis, there is an invocation, accompanied with a legend, a stanza,
and a gatha. 1 Trita, was one most eminent in wisdom. Or else the word
may have been intended as a synonym of number, i. e. ekatah, dvitah, tritah,
thus the three were produced. 8

ence to

(Here ends the sixth section.)

May

we, with an active mind, partake of thy pressed soma, as if it were

O king soma, prolong our lives, as the sun prolongs the

paternal property.

summer

days.

May we, with (an active), i.e. quick, or vigorous, or enlightened

mind, partake of thy pressed soma-juice, as if it were paternal property.
1

v. 4.
i.

e.

AV.

their

7. 73. 9.

He comes

to the houses of sacrificers

on the full-moon day and other days of

fice.
8

tails,

besmear

afterwards.
Cf.

Roth,

and the habit

its tail

oi

with great

.fe

juse

Durga.
op. cit., p. 39.

It is

Cf. Sieg, Sagenstqffe des Sgveda, p. 27.

Cf. Professor

viii. 48. 7

Macdonell, J.R.A.S. xxv.

KS.

17. 19.

is

d to lick

indeed to provide for one's family.

x. 32. 2
cf. Brh.D. 7. 34.
i. 105. 8
It is the habit of some birds to devour

Durga quotes the following passage

;

it

Durga.

difficult
4

sacri-

own

to first

JATHARA

59

lives long, as the

sun does the days in summer.

4. ip]

king soma, make our

are (so called because) they are of different courses, 1 or they are bright, 2

Days

or they pass away. 3

The word fcurutaiia (do), as well as the words kartana (do), hantana
and ydtana (go), have (na) as a redundant addition. 4
Jatharam means belly (all that is) eaten is held in it, or is deposited

(kill),

in

it.

(Here ends the seventh section.)

Indra, the bull, accompanied by the Maruts, is for battle. Drink soma
for rapture after food.
Ppur down the flood of mead into thy belly.
From days of yore thou art the king of soma-draughts. 5
Indra, accompanied by the Maruts, i. e. having the Maruts as his com-

For battle, for a delightful

Bull, i. e. one who brings down rain.
Drink soma for rapture, i.e. for a maddening victory, after food,
i. e.
after meals. 6
Pour down the flood of mead into thy belly. Madhu
means soma, is derived from (the root) mad (to exhilarate), and is compared
with soma (on account of the analogy of exhilaration). This other (meaning
of) madhu (wine) is derived from the same (root) also. Thou art the king of
panions.

battle.

soma-draughts (now, as thou wert) in the former days.

(Here ends the eighth section.)

Titau

means a

holes are (small) like

sieve

it is

sesamum

covered with a hide, or

(Here ends the ninth

Where the wise have

As

if

sifted speech in their minds, as if

winnowing grain
(to cling):

it

is

the (root) ka& (to shine)

have

sifted speech,

i.

its

in a sieve.

Saktuh

difficult to

it is

mark

(grain) is derived

wash; or

by metathesis:

winnowing grain

the blessed

it

may

is

from

im-

(the

be derived from

Where the wise

fully blown.

knowledge, in their minds.

e.

has holes, or

section.)

in a sieve, there friends

recognize friendships;
8
pressed on their speech.
root) sac

it

seeds.

Wise, very learned, or

There friends will recognize friendships. The blessed mark

on
their
Blessed is explained by fortunate it is to be
impressed
speech.

great thinkers.
is

e.

i.

warm
8

"

i.

e.

i.

e.

after

They are cold during the night and

during

the' day.

Durga.

infinitum.

Durga quotes VS.

12.

Durga.
69 RV. v.
;

and RV. 2. 3. 26. 3 to illustrate

and ydtana respectively.

kartana, han-

tana,

They destroy cold. Durga.

They are extended, they roll on one

another ad

4. 30.

* iii. 47. 1.
'

Of.

Cf. Pataftjali, op.

8
;

Roth,

x. 71. 2.

op. cit.,pp.

40-1.

tit., i.

1. 1, vol.

i,

p.

4.

SIRAS

SO

[4.

jo

enjoyed, or acquired by created beings, or its existence is the cause of enjoyment, or it goes to the deserving person. Laksmt (mark) is (so called) from
obtaining, or from indicating, [or from a desire to obtain], or from marking

or

be derived from (the root)

may

it

las,

meaning

to desire, or

from

lag,

to cling, or from lajj, meaning not to praise. 1

shall explain sipre later on. 2

meaning

We

(Here ends

tfte

tenth section.)

That is the divinity of the sun, that is his greatness, that in the midst of
actions he rolled up what was spread out. When he has yoked the bay steeds
from the stable, night still spreads around her garment for him. 3
That is the divinity of the sun, that is his greatness, that in the midst of
actions, i. e. works which were being done, he gathers together what was
spread out. When he has yoked the bay steeds, i. e. the rays of the sun, or
the horses. Night still spreads around her garment for him, i. e. it disconnects the bright day from all.
Or else it may have been used in the sense
of comparison, i. e. like night he spreads his garment.
There is also the
Vedic quotation
:

i.

e.

Weaving what was spread, she wove

She gathered together.

again.

(Here ends the eleventh

section.)

Verily, thou art seen together with Indra, going with the dauntless
Both joyous and of equal valour. 5
(group).

Verily thou art seen together with Indra, going in the company of the
dauntless group. 6 Both of you are joyous, happy. Or else the meaning may
be with that happy group '. f Of equal valour is to be similarly explained.
'

'

(Here ends the twelfth

section.)

With well-formed haunches, symmetrical

divine coursers

make

efforts like

swans

flanks, together the spirited,

in rows,

when

they, the steeds, have

reached the celestial path. 7

With well-formed haunches, with protruding-, [well-protruding], or broad
haunches. With symmetrical flanks, i. e. whose flanks are compact, or whose

head

is

created things to rest,

1

i.

e.

Men who have

themselves.

Durga.

quoted by Patanjali,
2
See 6. 17.
3

i.

Or

in the middle.

115. 4

AV.

else siras refers

and stands

lakswfi

do not praise

The whole

section

20. 123. 1

is

6
6

loc. tit.

ii.

c.

i.

it

follows

all

This other (meaning of)

38. 4.

AV. 20. 40. 1 70.

The Maruts. Durga.

i.

6. 7

i.

e.

i.

163. 10;

'

VS. 33. 37.

to the sun,

in their midst.

VS. 29. 21.

SV.

2. 200.

KAYAMANA

4. 15]

siras

(i.

the

e.

human

head)

is

61

derived from the same root also

the senses

urah (spirited)
depend upon
Together the spirited [divine coursers],
is derived from (the
Divine, born in heaven.
>ot) 6u, meaning to go.
Hamsah (swans)
Coursers, racers. They make efforts like swans in rows.
it.

is

derived from (the root) Jw,n (to smite) they tread the way in lines.
&reni (row) is derived from (the root) &ri (to combine), they are combined.
When the steeds have reached, i. e. arrived at, the celestial path, track,
:

The panegyric of the sun

horse was fashioned from the sun 1
course.

is

the panegyric of the horse, for the

2
Vasus, ye fashioned forth the horse from the sun.

(Here ends the thirteenth section.)

Observing the forests, when thou hast gone to the mothers, the waters.
That return of thine,
Agni, is not to be forgotten, when being afar, thou
wert here in an instant.
3
4
Kdyamdna means observing, or desiring the forests, when thou hast
gone to the mothers, the waters, i.e. hast become extinguished. O Agni,
that return of thine cannot be forgotten, when being afar and being produced, thou wert here in an instant.
Thinking him a beast, they drive the greedy one away/'

Thinking him a beast, they drive the greedy seer away.

7
(Praise) Agni of purifying flames.
i. e
Of pure light 8 it rests through all, or pervades all.
(Here ends the fourteenth section.)
:

Like two small dolls on their newly-wrought, perforated, wooden seats

the bay steeds shine on their courses. 9
Two dolls, two young maidens. 10

Kanyd

(maiden)

called because)

is (so

an object of love (Icamani'jd), or (because it is said) to whom should

her hand be given, [or because she is brought by the lover], or it may be

she

is

According to Durga this gives Yuska's

answer to an anticipated objection. The
objection is that the stanza is to be interpreted as addressed to tli.e sun, and as such its
application to the horse-sacrifice is highly in-

appropriate. To this Yaska rejoins, that the

panegyric of the one is the panegyric of the
other, &c.
2

2 SV. 1. 53.
Avoiding, or being afraid, or respectful.'

iii. 9.
;

Grassmann,
i.

e.

from the friction of the two

6

'

op. cit., p.

7
'"

443.

the

He

iii.

Durga ignores the

10

iii. 9.

Cf.

viii. 43.

Roth,

op.

cit.,

iv. 32. 23.

Cf.

sticks.

Durga.

53. 23.

stanza, because

plies hostility to Vasistha,

a descendant of Vasistha.

Desiring the wood, which is

source of thy birth, as well as waters.
*

quotes: Waters verily are the source of Agni.

Return, i. e. lightning, if it is born from
waters, or the terrestrial fire, if generated

Roth,

loc. cif.

31

102. 11.

p. 42.

it

im-

he himself bein^

ADMASAD

62

[4.

15

The words relating to the

derived from (the root) Joan, meaning to shine.
1
seats of the maidens are in the locative singular/ says Sakapuni, i. e. on
'

the ornamental wooden seats.

(to split),

New, newly made.

bay steeds shine on

(root) also.
seats, so the

two bay
'

He

Ddru (wood) is derived from (the root) df

Dru (wood) is derived from the same

or from dry, (to injure).

Small,

As they shine on

riot large.

This

their courses.

their

a joint panegyric of

is

steeds.

has given

me

he has given

this,

me

that

'

having thus enumerated,

the seer said

On the bank of the Suvastu. 2
:

Suvastu

is

the

name

of a river.

Tugva

means a

ford, (so called

because) people hasten towards it.

Will the Maruts again bend down for us. 5
Once again, the Maruts bend down for us.

We shall

explain the word 'nasatah later on.

Incite Indra, in order to give us wealth, with those gladdening, foaming

and exhilarating draughts, which thou

hast. 7

may give us wealth, with those draughts of

which are gladdening, which foam, and which are accompanied with

Incite Indra, so that he

thine,

songs of praise.
(Here ends the fifteenth section.)
like the breast of the pure one, she has displayed
a
Waking up the sleepers like a mother, this
singer.
lovely traits like
them that are coming again. 8
of
has
come
one
most constant

She has appeared

She has appeared

The pure one
one.

the breast,

lil:e

i.

e.

light that is exalted, of the pure

the sun, (so called) from purifying. This other

it is
vaksas
(breast) is derived from the same (root) also
(meaning of)
exalted in the body. A bird, too, is called the pure one, fron. the same
purifying: it roams over waters. Waters, too, are called tbe pure one,
is

from the same purifying.

Nodhas

(singer)

means a

seer:

he composes

new hymn. As he makes his desires apparent in his songs of praise, so

dawn manifests her beauteous forms. Adma-sad 9 (mother) adma means
food i.e. one who sits at a meal, or one who obtains food. Waking up the
a

most constant one has come of them that are coming again.

sleepers, the
1

The author

of the Padapatha agrees

with

6akapuni.
8
8

vol.
4

viii.'

19. 37.

Cf.

Roth,

ii,

p. 344.

op.

'A sweeping

cit

p.

43

Muir,- cp.

secret place/ Roth,

5

vii. 58. 5.

See

ix. 75. 5.

Cf.

cit.,

i.

flood, waterfall,

and then a

loc. cit.

7. 17.

124. 4.

Roth,

op.

cit. t

p. 44.

DA YAM ANA

4. 17]

most constant one has come of them that are

sleepers], the

[Waking up the
coming again.

63

1
They, possessors of speech and impetuous.
VaM is a
a
or
or
direct
ambitious,
perception.
Impetuous,
having
of
it
is
because
synonym
speech, (so called)
spoken.
Let us two praise (him),
priest sing in answer to me, let us compose
an agreeable hymn to Indra. 2
Some think it to be a panegyric on invocation others, a recitation on
!

pressing the soma.

We shall

It

however, addressed to Indra.

is,

explain the

word paritakmyd

later on. 3

(Here ends the sixteenth section.)

= su + ite, or = sute,

Suvite
birth

i.e.

in (the sense of) going well, or to give

to.

me

Place

in

good position.
a Vedic quotation.

This, too, is

6
Dayatih has many meanings.
Let us protect the old with the new. 6

(In this passage dayatih)

means

to protect.

Who

alone here distributes wealth. 7

(In this

means

it)

to give, or to

divide.

he burns the

Irresistible, dreadful,

Irresistible,

one who

is difficult to

The treasure-knower, slaying

forests. 8

(In this

it)

means

to burn.

be resisted.

his foes. 9

(In this

it)

means

to slay.

These soma-juices are pressed, let the AsVins, who come at dawn and
are of equal valour, drink them. I am (here), indeed, to refresh and to

The crow

salute you.

11

flying at

daybreak has waked

me

10

up.

dayamdnah,
flying.
The word nu cit is a particle, and is used in the sense of ancient and
modern nti ca also (is similarly used).
Even to-day as in the days of yore, the same is the work of the rivers. 12
And to-day the function of the rivers is the same as it was in ancient
i.

e.

times.
1

i.

'

87. 6.

See

11. 25.

TS.

i.

2. 10.

Cf. Roth, op.

that Yaska

is

cit.,

KS.

2. 8.

pp. 44-5.

Durga remarks

not conjecturing

now

as in the

case of suvite.
6

28.

KS. 19.3;
16

N.

i.

84. 7

AV.

20. 68. 4

SV.

1.

889

2.

691.

53. 3.

lit.

9. 43.

TB.

iii.

6.

13.

1;

cf.

10

vi. 6. 5.

34. 1
AV.
The quotation
iii.

20. 11.
is

1.

untraced.

Durga

ex-

plains the fourth quarter only and remarks

that the rest of the passage is to be discovered.

Atra dayatir gatyarthah.

VS.
12

vi. 30. 3.

Durga.

KACCHA

64

[4. 17

The present and the past place of treasures. 1

The modern and the ancient place of treasures.
of wealth

synonym

The word rayih

derived from (the root) ra, meaning to give.
(Here ends the seventeenth section.)

May we obtain (lit. know) that unlimited gift of thine. 2

May we obtain that illimitable gift of thine. The sun
para

also,

i.

unlimited, because

e.

it is

protects itself

because)
means of

by
Kaccha (mouth or

it

is

called aku-

The

immeasurable.

called akupdra, i. e. unlimited, because it is boundless.

called a-kupa-ara, because it does not move in a well. 3
toise) is (so called

is

it is

ocean, too, is
tortoise is also

Kaccliiipa (tor-

mouth (kaccham),* or it
or it drinks (Vpa) by the

protects (pdti) its

its shell

(kacchena),

tortoise) = kha-ccha, i. e. something

which covers (chddayatl) space (kham). This other (meaning of) kaccha,
a bank of a river is derived from the same (root) also, i. e. water (/cam) is

mouth.

shell of

'

',

covered (chadyate) by it.

To destroy the demons, he sharpens his horns. 5
Rttksa-s
i. e. For the destruction of the demons, he sharpens his horns.
from
or
has
to
be
life
is
called
him,
(Vraks)
protected
because)
(so
(demon)
he attacks (Vksan) in solitary places (ra/tasi), or he approaches (<Suaks) at
Q

night (rdtrau).
7
Impetuous, Agni with impetuous steeds.
i. e. Swift with swift horses, or nobly-born Agni with horses of noble

breed.

Let the agile rest in this

i.

They who move

e.

sacrifice.

swiftly.

(Here ends the eighteenth section.)

So that the gods be ever for our prosperity, our watchful guardians day
9

by day.
So that the gods may always be the promoters
Watchful, vigilant. Our guardians on every day.

of our prosperity.

There

he is the collector of hymns.

is (the name of) a seer
are Vedic passages in which it occurs as cyavana

Cyavana

10

2
3
4

i.

96. 7.

v. 39.
i.e.

On

SV.

2.

523.

account of its shallowness. Durga.

As soon

smells any clanger, it

draws itsmouth within the shell and assumes
i.

e.

as

it

the characteristic shape of the tortoise.

c

v. 2. 9.

Roth derives raksas from vV^

op. cit., p. 46.

7

x. 3. 9.

VS.

<J

I0

i.

28. 5.

89. 1

Cf.

Roth,

VS.

?5.

14

KS.

op. cit., p. 46.

20. 11.

to kill

',

4.

19]

car.

VYANTAH

You two made

65

move anew

the decrepit Cyavana young again, to

like

You two made the decrepit Cyavana, i. e. who was very

Yuvd (a youth), he
again, in order to move about like a car.

old,

young

stirs

(prayauti) actions. The verb taksati means to make.

2
Rajas is derived from (the root) raiij (to glow). The two lights are
called rajas, water is called rajas, worlds are called rajas, blood and day
are called rajas.

[Variegated and thundering worlds

a Vedic quotation.]

is

Haras
Jtaras,

is

water 4

called haras.

move

in different directions. 3

This

derived from (the root) hr (to take away).

Light is called
5
are called haras, [blood and day are
is called haras, worlds

Mix

with thy

this light

light,

Agni.

This

a Vedic

is

quotation.]
sacrificed. 7

The wise

People, having a precise knowledge of the various acts of worship,

sacrificed.

The word
Looking

has

vya-titah

many

at the foot of the

(In this passage

means to
'

it)

meanings.

8
god with obeisance.

see

'.

9
hero, partake of the oblation.
(In this it) means to eat '.
*

Eat and drink the milk of the cow. 10

Do you eat and drink the milk of the cow.

Usriyd [and usrd]

synonym of cow, (so called) because enjoyable things flow from it.
The soma being pressed by the intelligent, 11 the well-conducted

lovers of

wealth have willingly praised thee,

Indra. 12
i. e.
the
soma, they have praised thee.
Having presented
Pour down the golden juice in the lap of the wood, prepare

made of stone. 13
Pour down the golden juice

is

it

with

chisels

in the lap of the wood,

x. 89. 4.

Muir, op. cit., voL iv, p. 71. Yaska

does not illustrate the various meanings of
Cf.

by suitable examples. Durga supplies

them and explains Yaska's omission by the
remark that the word is frequently used in
rajas

TB. ii. 4. 5. 4.
4
i. e. It is taken away from -a
well, &c., by
people for living. Durga.
5
i.e. People, the merit of whose deeds
v. 63.

e.

of a

wooden

being exhausted, are taken away from them.

6
x. 87. 25 ; SV. 1. 95.
7

v. 19. 2.

vi. 1. 4.

iii.

10 i.

these senses.
3

i.

41. 3

153. 4

AV. 20. 28. 8.

AV. 7. 73. 5.

It is the intelligent alone

of pressing the soma,

who

not possess intelligence. Durga.

w The quotation is untraced.
1S

x. 101. .10.

are capable

and not others who do

JAMI

66

[4.

19

The golden juice is the soma, (so called from) its golden colour.
This other (meaning of) karih (i.e. a monkey) is derived from the same
also.1
Prepare it with chisels* made of stone, i. e. with stone-made

cup.

(root)
chisels, or

with songs of

praise.

he, the noble one, defy the manifold creatures, let phallus- worship3
not
penetrate our sanctuary.
pers
*
May he overpower them, i. e. the manifold creatures who are hostile to
6
us.
Let the phallus- worshippers, i. e. the unchaste stina (phallus) is
derived from (the root) snath (to pierce) not approach our sanctuary,

May

i.

e.

our truth, or

sacrifice.

(Here ends the nineteenth

section.)

Surely there will come those future ages, when kinsmen will behave
Seek, O fair one, a husband other than me for him, thy

like strangers.

consort,

make thy arm a

pillow.

ages, when kinsmen will act in the manner

Jdml 7 is a synonym of tautology, fool, and one born in the
same caste. Make thy arm a pillow for thy consort seek, O fair one,
a husband other than me is explained (easily).

There

will

come those future

of strangers.

(Here ends

Heaven
earth
halves

is
;

tJie

twentieth section.)

my father, progenitor here is my uterine relative ; the great

The womb is within the two widespread worldmother.
my
the father here bestowed a life-germ on the daughter. 8

Heaven

is

is

uterine relative

my
;

father,

protector,

the great earth

is

my

benefactor, progenitor; here is my

Relative is (so called) from

mother.

Uterine is (so called) from being fastened

being connected together.
9
Hence the
together. It is said children are born fastened to the umbilicus.
:

near relatives are called as having a common umbilicus, or a common tie.

A near relative is (so called) from being well known. The womb is within
the two widespread world-halves. Widespread, i. e. spread very wide, or
spread very high. There the father bestows the life-germ on the daughter,
i. e. the rain-cloud on the earth.
1
Durga quotes a verse from the Bamayana,
according to which the monkeys are described
as soft like the rfmfa flower, and glittering

In the second

case, the

meaning would

be: prepare, i.e. season or purify the somajuice with songs of praise, which arecomprehensive and sublime. Durga.
vii. 21. 5.

i.e.

Cf.

>

like gold'.
3

x.

Who

destroy our sacrifices.

Cf. Roth,

toe.

Yaska does not

i.

164. 33

Cf.

TS.

cit.

Durga remarks that

cite passages to illustrate the

meaning of jdmi
8

Durga.

Roth, ftp. cil., p. 47.

10. 10; AY. 18. 1. 11.

cf.

he himself follows
AV. 0. 10. 12.

vi. 1. 7. 2.

suit,

4.

ERIRE

24]

67

[Desirous of peace, desirous of happiness.]

Now bestow sinless peace and tranquillity upon us.* The words rapas
and ripram are synonyms of sin; i.e. freedom 3 from diseases, and the
warding off of dangers. Moreover, a descendant of Brhaspati is called samyu
also:

we beg

This
sacrifice.

of

to go to the sacrifice; to go to the lord of

amyu:

This too
sacrifice,

is

a Vedic quotation.

and to the lord of the

(The meaning

is)

in order to

go to the

sacrifice.

(Here ends the twenty-first section.)

Aditi, unimpaired,

mother of gods. 5

(Here ends the twenty-second section.)

Aditi
Aditi
shall

is

is all

heaven, Aditi is atmosphere, Aditi is mother, father, and son.

the gods, and the five tribes ; Aditi, what is born and what

be born. 6

With

these words, the seers describe the greatness of Aditi.

these things are unimpaired.
:

Whom the
Erire

position

is

Or

else, all

Bhrgus raised.
a reduplicated form of Ir

(to raise),

preceded

by the

pre-

.0.

(Here ends the twenty-third section)

People shout after him in battles, as they do after a clothes-stealing
a falcon let loose and swooping downwards, and a glorious herd

thief, or

of cattle. 8

(People shout) after him as they do after a clothes-stealing thief, i. e. one

Vastrani (clothes) is derived from (the root) vas (to wear).

who steals clothes.

The word

a synonym of thief
he is a store-house of sin/ say the
9
or
it
from
be
derived
(the root) tas (to perish).
etymologists,
may
People
shout after him in battles. The word bhara is a synonym of battle it is
derived (from the root) bhr (to bear), or hr (to carry away). 10 Swooping
'

tciyu is

The explanation within square brackets is

contradictory to YSska's comment and is thus
an indirect argument in support of its spuri1

ous character.
9
x. 15. 4 ; VS. 19. 55;
3

Roth,

op.

i.

89. 10

7 i.

143. 4,

cf.

AV.

18.

AV.

7. 6. 1

VS. 25. 28.

iv. 38. 5.

He perishes on account of his unrighteous conduct.

Durga.
10
i. e. The
heroes, or the treasures of the
9

1. 5.

c., p. 48.
4
TS. ii. 6. 10. 2 ; SB. i. 9. 1. 26.
6
Durga attributes the two explanations to
the school of etymologists and to the school
Cf.

of legendarians respectively,

i.e.

enemy

E2

are carried away.

GATU

24

[4.

downwards, pouncing downwards. Downwards is going down; upwards

Falcon is (so called because) it
Like a falcon let loose. 1
is going up.
And
a
manner.
admirable
in
an
glorious herd of cattle, i. e. a
swoops
famous herd of cattle glory and the herd, or wealth and the herd.
Yutham (herd is derived from (the root) yu (to connect) it is compact.
While kindling, the man of noble wisdom extols him, 2 i. e. he praises
:

him.

Mandl

(praiseworthy)

is

derived from (the root)

mand, meaning

to

praise.
3
Worship the praiseworthy (Indra) with hymns and oblations.
Bring worship to the praiseworthy (Indra) in (the form of) panegyrics

with offerings of food.

Gauh has been explained. 4
(Here ends the twenty-fourth

section.)

Indeed, in this place, it is said, they thought of the ray separated from
the sun here in the house of the moon. 5
;

In this place, indeed, the rays of the sun, together of their own accord,
thought of the separated, i. e, disunited, removed, disconnected, or concealed
6
(ray) there, in the house of the moon.
;

Gdtu has been explained. 7

8
This too is a Vedic quotation.]
[Dawns made a move for man.
means
called
works, (so
Damsayah
because) they finish them.
the
works
Thinking (to make)'
(fruitful) for the peasant, (you
waters

let)

the

(flow).

This too

is

a Vedic quotation.

He became prosperous, distress does

He became prosperous, distress

not approach him. 10

does not come near

The

him.

words amhatih, amhah, and amhuh\ are derived from (the root) Jmn

by metathesis,

(to injure)

(han

> ahn > anh =

after

making

1
to Durga, jastam
means
According
bound ', i. e. a falcon in this state cannot fly
up, but comes down and kills its prey, being
applauded by people. This explanation seems
to be far-fetched and illogical, for a bound
'

falcon cannot kill

2

x. 45. 1
1.

its

penultimate the

initial

part

amh).
11
Brhaspati, thou dost destroy the derider.

101. 1

See

VS.

2. 5.

SV.

its

prey.

12. 18.
1.

380.

84. 15;

i.

AV.

20.

41. 3;

SV.

2. 265.
6

Cf.

See

iv.

x. 138. 1.

">

Roth,

op. cit., p. 49.

4. 21.

51. 1.

i.

94. 2.

i.

90. 5.

Cf.

Roth,

op. cit., p. 49.

1.

147;

4.

ANTA

26]

Brhaspati,

when thou

69

1
destroyest the derider.

Viyute means heaven and

earth, (so called)

Ply means

to deride.

from their remaining apart

from each other.

2
Alike, of equal
Alike, heaven and earth terminating at a distance.
measure. Measure is (so called) from being measured. Duram has been
3
Antah (end) is derived from (the root) at (to go).
explained.
The word rdhak 4 is a term (used to denote) the idea of separation. 5
used in the sense of prosperity.
Being prosperous, thou hast sacrificed; being prosperous, thou hast

It is also

toiled.

In a state of prosperity, thou hast sacrificed in a state of prosperity,

thou hast exerted thyself.
The words asydh and asya have the acute accent when referring to a
primary, and grave when referring to a secondary, object. The more
;

emphatic meaning has the acute accent, the less, the grave.
For the obtainment of this, be near us, O goat-teamed one, gracious

and bounteous. 7 [Be glorious, O goat-teamed

For the obtainment of this, be near us.
Gracious, without being angry.

form of (the

rd

root)

(to give).

The

one.]

Rarivdn ^bounteous)
seer addresses

a reduplicated

is

Pusan as goat-teamed.

Goat-teamed, goats are his coursers. Now the grave accent

Let her husband, who has a long life, live for hundred autumns. 8
May her husband, who has a long life, live for hundred autumns.
Autumn is (so called because) the herbs become ripe during this period,
:

or the rivers are in flood.

The word asya

(his) is

explained by the word asydh

(Here ends the twenty-fifth

Lightning

section.)

the middlemost brother of this sacrificer who is noble

His third brother is butter-backed. Here I saw the lord

is

and benevolent.
of. the

(her).

9
universe with seven sons.

i.e. who is
Lightning is the middlemost brother of this sacrificer,
who is
is noble, i. e. who is to be honoured
who
invoked
of
worthy
being
from
derived
is
bhr,
Bhrdtd
benefactor.
root)
(the
benevolent,
(brother)
to take he takes a share (of patrimony), or he is to be brought
;

meaning
1

i.

e.

One who does not sacrifice and the

whose life is self-enjoyment.

object of
2

iii.

54. 7.

See

3. 19.

Cf.

Roth,

Cf.

Roth,

op. cit., p. 50.

the meaning of separation,

VS. 8. 20.
7
8

loc. cit.

Durga quotes RV.

iv. 40.

5 to illustrate

i.

138.4.

x. 85.
i.

p. 61.

39

164. 1

AV. 14. 2. 2.
AV. 9. 9. 1.

Cf.

Roth,

op. cit.,

FIVE SEASONS

70

[4.

26

i. e. this
Aghi. There I saw the
up. His third brother is butter-backed,
lord of the universe, i.e. the protector of everything, or supporter of
everything, or with seven sons i. e. with the seventh son,* or whose sons

have gone everywhere, 3 Seven

rays of the sun, they say.

is

There are seven

an extended number.

(Here ends the twenty-sixth section.)

Seven yoke the one-wheeled

Three-navelled

it.

is

car.

One horse having seven names draws

the wheel, imperishable and irresistible, on which

all

these worlds rest.4

Seven yoke the one- wheeled

car,

i.

e.

the car which moves on a single

Cakram (wheel) is derived from (the root) cak (to repel), or car
One horse having seven names draws it, i. e. the
(to move), or kram (to go).
sun seven rays draw up the juices for him, or the seven seers praise him.
The other word nama (name) is derived from the same (root, nam) also
The second hemistich chiefly describes
(so called) from being drawn up.
wheel.

the three-navelled wheel,

the year:

i.e.

the year with

three seasons,

its

summer, rainy season, and winter. Year is (so called because) people live
together by them. Summer, juices are swallowed during this period.
Rainy season, during this time it rains. Winter, full of snow, Again,
himam 5 (snow) is derived from (the root) han (to injure), or from hi
(to hasten).

which

Imperishable, having the characteristic of non-decay. Irreelse.

The seer praises the year, on

not dependent on anything

sistible,

all

created beings rest together, with all measures.

the five-spoked wheel began to roll. 6

When
This

with reference to the five seasons. There is the Brahmana

There are five seasons in the year, 7 taking the winter and the

is

passage
dewy season together:
Six are said to have been inserted. 8
:

This

is

as spokes.

with reference to the six seasons, which are inserted in the navel
Again, sat (six) is derived from (the root) sah (to bear).

In a stanza addressed

of the three gods

(2) Adrtya, (3)

is

to

Vayu, the order

:
(1) Vayu,

as follows

Agni hence Agni is the third.

i.

Durga

attributes to the legendarians the

that the sun verily is the seventh

also quotes a Brahmana passage
which says that the sun is the seventh and

saying
son.

Indra

He

is

the eighth.

i.

e.

whose rays go

164. 2.

Cf.

Durga.
7

This refers to the sun,

Durga.

everywhere.

op

cit.
i.

164. 13

Cf.
i.

Durga's explanation, quoted by Roth,

p. 51.

AB.

i.

164. 12;

AY.
1

9. 9. 11.

SB.

AV.

i.

8. 5. 1

9. 9. 12.

i.

7. 2. 8.

VARYAM

5. i]

71

That twelve-spoked one does never decay. 1

One wheel and twelve

fellies.

These are with reference to months.

3

month

is

measuring.
Felly,
In it are placed together three hundred spokes, as
2
moving one after another.

There

the

is

(so called)

from

well secured.

it is

Brahmana passage

5
sixty days and nights in a year.
together (i. e. as one).

it

4
were, and sixty

Verily, there are three

This

hundred and

taking the day and the night

is

There stood seven hundred and twenty. 6

There is the Brahmana passage Verily, there are seven hundred and
7
This is taking the day and the night
twenty days and nights in a year.
:

separately

(i.

as two).

e.

(Here ends the twenty-seventh

section).

CHAPTER V
HE

found the cloud in the course of the

rivers.

9
cloud, (so called because) it is washed.
invoke the best carrier of invocations, the hymn,

Sasnim means a

O men
messenger.

who

is

the

10

men, invoke the messenger, i. e. the hymn, who is the best carrier
Nard means men they repeatedly move (Vnrtyanti) in
11
Dutah (messenger) is derived from (the root) ju (to be quick), or
actions.
from dru (to run), or from the causal of vr (to keep back).
12
This too is a Vedic
[Thou art the messenger of gods and mortals.

of invocations.

quotation.]

Vdvasdnak is a
from vds (to roar).

i.

164^ 11

i.

164. 48

i.

e.

AV.
AV.

The year

months.

9. 9. 13.

10. 8. 4.

is

measured, as

it

were, by

According to Durga, the second na

passage has the sense of aggregation.
Cf.

GB.

5.

i.

AB.

ii.

17

,$B.

i.

in the

i.

ii.

Cf.

5.9

10
;

"

164. 11

AB.

x. 139. 6.

17

Roth,

AV.

&B.

xii. 8. 2.

cf.

GB.

i.

5.

op. cit., p. 52.

Surrounded on

course,

i.

e.

all

the atmosphere,

viii. 26. 16. 4.

Nrtyanti gatrani
x. 4. 2.

9. 9. 18.

(to desire), or

by water-vapours, or flowing on

The

sides.

w&

iii. 2. 1.

Durga
3.

xii. 3. 2. 3.
6

AA.

all sides

Durga.

from (the root)

participle (formed)

puna* prakiipanti.

Durga.

VARYAM

72

[5. i

1
This, too, is a Vedic quotation.
Desiring the seven shining sisters.
Vdryam (boon) is derived from (the root) vr (to choose). Or else (it

so called because) it is the best.

choose that boon, the best protection. 2
choose that boon, which is the best (protection),
protected, or you are its protectors, or it belongs to you.

We
We

The word andhas

i.

e.

it is

a synonym of food, 3 (so called because)

is

is

to be

it is

to

be sought.
4
pour down the exhilarating food.
5
Pour down the exhilarating food with drinking vessels. Amatrwni
means a vessel, (so called because) the householders eat from it. The

With drinking

vessels

householders (are so called because) they are innumerable. 6 A drinking

Darkness is called
vessel (is so called because) people drink from it.

andhas

because no attention can be fixed in it or because nothing

People also use the expression andham tamas, i.e. 'blinding
This other (meaning of) andhas (blind) is derived from the

also,

is visible.

darkness'.

same root

also.

He who

has eyes
a Vedic quotation.

sees,

man

but the blind

(Here ends the first

cannot know. 7

This, too,

is

section.)

Attached to each other, having many streams, rich in water. 8

Devoted to each other, or without abandoning each other, having
streams and rich in water. 9
Vanusyati means to slay,. its grammatical form is not known.
10
May we slay those who seek to injure us.
This too is a Vedic quotation.

many

May we, in battle, conquer the perverse, and him who seeks to injure
the long-spread (sacrifice). 11
May we, in battle, conquer the perverse, i. e. the pernicious, the sinful
person,

who

person)

is (so called

viii. 25. 13.

spoil

'

6. 5.

Evam

atra

dana-sambandhad andhah tabdo

'nnarthaupapadyate.
4

our long-spread sacrifice.

Pdpah (sinful
he
drinks what is not to be drunk, or
because)
having

desires to

i-

e.

Soma.

Durga.

According
Durga, the word a-rod denotes something which cannot be measured,
i. e. countle s.
Householders are therefore
to

called a-rna for the

164. 16

same reason.

70 2
.

AV.
cf.

9. 9. 15.

Roth,

earth,

or

fall,

creation,

op. cit., p. 52.

who cause much

who support the manifold
and who are rich in clarified butter.

Heaven and

i. e.

rain to

Durga.
a

1*. I-

i.

vi<

Durga*
10

i.
i.

132. 1
e.

viii. 40. 7.

A person addicted to the gratification

of sensual pleasures.

Durga.

5.

VANUSYATI

3]

73

committed sin, he falls lower and lower 5 or the word

from the intensive of the root pat (to fall).
Tarusyati has the same meaning also.
;

may

be (formed)

2
Accompanied by Indra, may we slay Vrtra.

This too

a Vedic quotation.
is derived from (the root) bftand? meaning to

is

Bhatidaua, (applause)
praise.

The widely-loved bard

This too

He

is

praises

which are rich in

utters forth praises

This also

him with many names. 4

a Vedic quotation.

(is

offspring.

a Vedic quotation).

Go quickly, O wanton, with some one other than me. 6

Go at once,
wanton, with some person different from me. Speaking
in this manner, thou hurtest me as it were.
Ahand 1 (a wanton) is (so
called from) her lascivious speech.
Ahanah (i. e. the vocative) is derived
from the same.

Nadah* means a

seer;

it is

derived from (the root) nod, meaning to

praise.

The love of the self -controlled seer has come to me. 9

The love of the self -con trolled seer, i. e. of one who

is

celibate

and who

has controlled himself with regard to procreation, has come to me.

said that with these words a seer's daughter wailed. 10

(Here ends the second

It is

section.)

Soma, whose (greatness) neither heaven, nor earth, nor waters, nor
11
atmosphere, nor mountains (fathomed), has flowed.
According to some, aksah is formed from (the root) as (to go).
When the C9wherd dwells with kine in a watery place, soma flows from
the milked cows. 12

The fox
1

He

vii. 48.

8 Cf.

stalked the approaching lion. i:j

very low in

falls

KS.

(of

comprehensive vision).

ix. 86. 41.

x. 10. 8

AV.

18. 1. 9.

a dialogue between

Roth,

This

is

a part of

Yama and YamI

cf.

179. 4

cf.

Brh. D.

i.

53.

Durga identifies the seer's daughter with

Lopamudra, wife of Agastya. Being loveshe addressed this strophe to her celibate
husband. The story is related at greater
length in Brh. D. iv. 57-60 ; Professor Macsick,

donell's edition, vol.

op. cit.,

pp. 120-6

ii,

Roth,

pp. 140-2

cf.

Sieg,

toe. cit.

x. 89. 6.

tor..cit.

Durga quotes a Brahmana passage in support of the meaning attributed by him to the
8
Cf. Roth, loc. cit.
word ahanah.
7

i.

10

by kranta-darfana
's

Durga.

Roth, op. cit., p. 53.

4 Durga paraphrases kavi (bard)

iii. 3.

hell.

23. 11.

"

ix. 107.

"

x. 28.

4.

and

is

SV.

2.

348.

The quotation

omitted by Durga.

is

irrelevant,

HASAMANE

74

[5.

Some think that (the word aksdh) means to dwell in the former, and
1
When the cowherd dwells with kine in
to flow in the latter quotation.
In all quotations
a watery place, then soma flows from the milked kine.
'

word aksdh) means to dwell/ says Sakapuni.

l
The word svdtram is a synonym of quick it is of swift motion.
He, the winged one, Agni, who has all created beings as his property,
made quickly whatever moves, the immovable and the movable. 8
(the

And

he, the

property,

made

winged one, Agni, who has

moment

in a

all

all created beings as his

that moves, the stationary and the noa-

stationary.

Utih (protection) is derived from (the root) av (to protect).

To thee (we turn round) for protection, as to a chariot. 4
This too is a Vedic quotation.

We

hdsamdne

shall explain

later.

Vamraka has approached Indra with a soma draught. 6

i.e. With drinks, or with beautiful hymns, [or with

rousing pane-

gyrics].

He
*

found

Dream

it

7
glowing like a fully-manifest dream.

to the

refers

atmospheric light

(i.e.

lightning)

which

is

he found it flashing like that (lightning).

8
Twofold existence, and the source of happiness on account of food.
Source
in
the
middle
and
the
Double existence, i.e.
highest sphere.

visible occasionally only

of happiness, source of comfort.

As hunters seek game. 9

As hunters seek game, so panegyrics seek
(Here ends the third

thee.

section.)

Vardhah means a cloud: it brings (Vhr) the best means of livelihood.

is a Brahmana passage: Thou hast brought the best means of

There

livelihood.

10

afar he pierced the cloud by hurling his thunderbolt. 11

This too is a Vedic quotation. This other (meaning of) vardhah (boar)

From

Cf.

Roth,

op.

tit.,

p. 54.

z. 88. 4.

Durga takes it to mean that Agni consumes all the movable and immovable things
3

time of final dissolution.

viii. 68. 1 ; SV. 1. 354
2. 1121.
See 9. 39.

at the
*

x. 99. 12.

x. 79.

Cf.
cf.

Roth,

Roth,

Joe. cit.

op.

cit.,

p. 55.

iii.

17. 5.

6.
2.
Durga explains praitah as
panegyrics addressed to thee, and vrah as
viii.

greedy persons ; cf. Roth, toe. tit.

10
MSS. of the longer recension place the
'
quotation between roots also and he tears
up', in 1.9.
" i. 61. 7 ;

AV.

20. 35. 7.

VARAHA

5.

5]

is

derived from the same root also

75

he tears up the

roots, or

he tears up

all

the good roots.

Indra (slew) the ravening boar. 1

This too is a Vedic quotation. The Angirases are called vardhds also:
The Lord of prayer, with the powerful Angirases. 2
3
Moreover, these groups of atmospheric gods are called vardhavah also

Seeing the groups of atmospheric gods, of golden chariot-wheels, of

iron tusks, running. 4
Svasardni 5 means days: they move of their own accord.
Or else,
svar means the sun, he causes them to move.
As rays to the days. 6 This too is a Vedic quotation.

aryah means

fingers: [they create works].

aryah means arrows:
ara (arrow) is derived from
they are made of Saccharum earn (&ara).
(the root) r (to rend).

As with arrows one

7
(pierces), supporting (a bow) with two arms.
a Vedic quotation.
Arkah means a god, (so called) because they worship him. Arkah
means a stanza, (so called) because it is by means of a stanza that they
worship (gods). Arkam means food: it causes created beings to shine.
Arkah means a tree (Calotropis gigantea) it is compressed with bitterness. 8

This too

is

(Here ends the fourth

section.)

Chanters chant thy praises, singers sing the song. Brahmanas raised
9
up like a pole, O god of a hundred powers.
Chanters chant thy praises. Singers sipg forth the song of thy praise.
The Brahmanas raised thee up like a pole, O god of a hundred powers
A pole (vamsa) 10 is (so called because) it grows in a forest (vana-6aya),
or is so called from being divided into different parts.
Paw 10 means the rim of a wheel, (so called) because it brushes away
thee

the earth.

Lo! with the rim of their chariots they rend the mountain with
their might. 11

The Maruts destroyed him with the edge

These two are Vedic quotations.
1

viii. 66. 10.

x. 67. 7

AV.

20. 91. 7.

From the plural number of the word

group, Durga concludes that this refers to the
Maruts.

i.

88. 5; cf.

Cf.
i.

Roth,

8. 8.

Roth,

loc. cit.

op.

cit.,

p. 56.

"
'*
cit.

ix.

of their sword. 12

110. 5

SV.

2.

857.

through and through. Durga.

SV. i. 842 ; 2. 694.

It is bitter
i.

10. 1

Cf. Roth, op.

v. 52. 9.
Cf. Durga's

cit.,

p. 57.

remarks quoted by Roth,

loc.

SINAM

76

[5.

Valcsas (breast) has, been explained. 1

Dhanvan means atmosphere waters

flow from
from across the atmosphere. 2

it.

It shines brightly

This too

a Vedic quotation.

is

Swam means food

binds created beings together. 3

With which you bring food to friends. 4
This too is a Vedic quotation.
Ittha is explained

it

5
by the word amutha.

Saca means together

Being together with the Vasus.
i. e.
Being with the Vasus.
Cid is an enclitic particle; it has already been explained. 7 Further,
Thou art
accented, it is a synonym of animal in the following passage
'

'.

if

8
animal, thou art mind.
All the enjoyments are stored in thee, or thou stimulatest knowledge.
The letter a is a preposition it has already been explained.
Further,
it is used in the sense of on '.
;

'

i.

Waters in the cloud. 10

Waters in the cloud, i. e. waters on the cloud.
e. waters
resting on the cloud.]
Dyumnam is derived from (the root) dyut (to

[Waters in the cloud,

shine),

and means glory

or food.

Bestow upon us glory and

Bestow upon us glory and

treasure. 11

treasure.

(Here ends the fifth

Pavitram

is

derived from (the root)

pu

section.)

(to purify).

stanza

is called

pavitra (pure)
The stanza with which the gods always purify themselves. 12
This too is a Vedic quotation. Rays are called pavitram
:

'

Purified
1

See

x. 187.

by rays

[pressed

by men with

stones].
See

4. 16.

13

AV. vi.

3. 16.

Frag, of

34. 8.

Community of meals was a characteristic

feature of the Aryan household in ancient

See

1. 4.

VS.

4.

and even now implies kinship, or community of caste in India. In Hindu Law

See

1. 4.

times,

relationship with a deceased person

mined by

p. 58.
iii.

62.

deter-

one's right to offer the funeral

cakes of food
cit.,

is

1.

cf.

Durga, quoted by Roth,

op.

10

u
12

ii.

19

Frag, of

81. 1.

12. 63.

v. 48. 1.

vii. 25. 3.

SV.

Cf. Roth, loc. tit.

2. 652.
Frag, of VS. 7. 1 ; read together with
what follows within square brackets, it is
1S

ix. 86. 84.

VISNU

5. 8]

This too

a Vedic quotation.

77

Water

is called pavitram.
Having
with
food. 1
streams), rejoicing
Air is called
i. e.
Having much water. Fire is called pavitram.
The
is called pavitram.
sun
is called pavitram.
Soma
Indra
pavitram.
is called pavitram.
Vayu, Soma, the Sun, Indra, are
Agni is pure, may he purify me.
2
pure, may they purify me.
This too is a Vedic quotation.
Todah is derived from (the root) tud (to push).

is

a hundred waters

(i. e.

(Here ends the sixth

the liberal giver, call upon thee,

I,

section.)

Agni, in many ways. I am

in the cavity of some great

As

indeed the master (of thy panegyrics).

well. 3

I, who am a liberal giver, invoke thee alone.' Arih means an unfriendly

person it is derived from (the root) r (to injure). The master is called
arih also, from the same root. Having seen that oblations offered to other
;

deities are sacrificed in fire, the seer declared,

great well

'
;

i.

e.

'

as in the cavity of some

some great chasm. 4

one whose manner of walking

as in the opening of

is good.
Having a good gait, i. e.
Sacrificed to from all sides, the butter-backed having a good gait. 5

This too

is

a Vedic quotation.

6
ipivista and Visnu are two synonyms of Visnu.
a contemptuous meaning says Aupamanyava.

'The former has

',

(Here ends the seventh

What was blameable

Do not hide

Visnu
this shape from

in thee,

section.)

that thou didst declare, I am

us, for, in battle, thou wert of
'

a different form. 7

Visnu, what is there obscure about thyself, i. e. not worthy of being

8
known, that thou sayest to us, I am denuded like a phallus ', i. e. whose
'

vii. 47. 8.

The quotation
i.

150. 1

injure)

SV.

is
1.

untraced.

master,

I invoke thee alone because I

i.

e.

'

an

opening

'.

The

v. 87. 1.

97.

Durga amplifies Yaska's explanation as

follows

and means

uterus is also called toda.

am

competent to praise thee well,

and am capable of offering many oblations.

Another reason for invoking Agni alone is his
inexhaustible power of consumption, which
is compared with that of some deep well or
great chasm. Sarane is derived from sr (to

'

Muir

manyava.

attributes the sentence to

There

is

Aupano evidence, however, to

Durga does not put it in

support this view.

the mouth of Aupamanyava

cf.

Sanskrit

Texts, vol. iv, p. 605.

7

vii. 100. 6.

Muir reads the negative

stead of nah,

'

to

us

'.

This

particle na inis

evidently a

6lPIVITA

78

[5.

1
Or else,. it may be that (the word is used as)
a synonym of praise O Visnu, what is this well-known (shape) of thine,
i. e.
worthy of being fully known, that thou sayest to us, I am enveloped
with rays (sipi-vista)', 2 i.e. whose rays are displayed? Rays are here
Do not hide this shape from
called sipayah? i.e. he is enveloped by them.
us.
The word varpas is a synonym of form, (so called) because it covers
*
things. For in the battle, i. e. in the combat, thou wert of a different form

rays are not displayed?

:

The following stanza explains

whose rays are gathered together.

i.e.

it

much more.
(Here ends ike eighth section.)

I,

that

a master of hymns, and knowing the sacred customs, to-day praise

I, who am weak, glorify thee, who art mighty,

name of thine, fiipivista.

and dweilest beyond this world. 6

I, a master of hymns, to-day will sing forth that name of thine, ftipivista.
I am master, i. e. lord, of hymns. Or else it is thou who art a master, I, who
am weak, praise thee who art mighty. The word tavasa is a synonym of
mighty

he

is

Who

risen high.

dweilest beyond,

e.

i.

very far from this

world.

Glowing with

heat,

i.

one whose glow has reached

e.

us.

6
together serve the god of glowing heat.
7
us
Let
both attend upon the god, whose glow has reached us.

May we two

one whose speed is great.

has
shortened the life of the demon. 8
agile
caused the life of the demon to be shortened.

Agile,

i.

e.

The

He

(Here ends

From two
their

hands

tfie

ninth

section.)

men with fingers have produced fire by the motion of

9
glorious, seen at a distance, lord of the house and active.

sticks,
fire,

mistake, for Roth's edition, which Muir seems

to have used, has the right reading noA. This
reading is also supported by the evidence of

posed';

the MSS. of both recensions and Durga.

Sanskrit Texts, vol. iv, p. 88.

1
i.e. The rising sun at daybreak,
its
*

rays are not displayed. Durga.

Sipivitta is a name of Visnu ; this

Cf.

cf.

Muir,

s
:

&ipi

vii.
vi.

is

also

shown by the following passage TS. ii. 5. 5.

2: Vitnave Sipivittaya. It means 'a bald
person ', and according to TS. ii. 2. 12. 5, a
diseased person whose private parts are ex:

'

cit,,

vol.

iv,

pp. 88,

means -animal'

also, cf. TS.

ii.

5. 5.

yajno vat vimah patavah (ipih.

Cf. Roth, op.

when

op.

504-6.

c&,

p. 69.

100. 5.
65. 1.

Whose

glow, or whose anger, has reached

Durga.
iii.

49. 2.

vii. 1. 1

SV.

1.

72

2. 728.

ADHRIGU

5.ii]

79

l
mean fingers they are employed in (the performance of)
Fire-sticks are (so called because) fire rests in them, or because
fire is produced from them by attrition.
By the motion of their hands, by

Dfdhitayah

actions.

the circular

movement

of their hands.

at a distance, the lord of the house,

They produced

and

fire,

glorious, visible

swift.

(Here ends the tenth section.)

At one single draught Indra drank thirty lakes full of soma. 2

At one draught alone Indra drank them together, i. e. along with one
this is the meaning.
(Lakes) full of soma, i. e. dear to his heart,
or full to the brim, or consecrated to Indra. Or else Indra is a lover of
3
With
soma, or he drinks till his desire, his appetite, is completely satisfied.

another

reference to this, the interpretation of the ritualists is the following There

are thirty libation- vessels consecrated to one deity at the meridional pressing
of the soma-juice. These (libation-vessels) they drink at a single draught.
:

There are thirty days and nights in the second,

month/ say the etymologists. Then the
rays drink those same lunar waters which fall on certain days in the second
4
There is also a Vedic quotation
fortnight.
The imperishable one whom the imperishable drink. 6
They fill him again in the first fortnight. There is also a Vedic quota-

They

are here called lakes.

and thirty

'

in the first half of a

tion:

As the gods cause the moon to grow.

Adhriguh (lit. irresistible) means a stanza, (so called) from being at the
head of a cow (i. e. = adhi-guh). Or else it is intended to refer to an injunction, for there is
toil,

a repetition of words

O irresistible one.

i.

e.

Fire also

is

Toil,

irresistible one, toil well,

called irresistible.

8
(The drops) flow for thee, O irresistible and mighty one.
One whose motion is unrestrained and who is active.

called irresistible also

Indra

is

9
send) a gift to the irresistible Indra.
This too is a Vedic quotation.

(I

Cf. Roth, op.

viii. 66. 4.

Kane ind.

cit. t

p. 60.

is

used to denote complete

i. 4. 66 ; ef. Both, loc. cit.

satisfaction, see Pa.

4

xnana passage, ' That Aditya is verily Indra ',

gets over the difficulty by identifying the
one with the other,

and

Durga remarks that the stanza

is

ad-

dressed to Indra; the explanation of the etymologists presupposes it to be addressed to

Aditya,and it is therefore irrelevant.

this self-raised objection

He meets

by citing a Brah-

6
'

7
*
9

VS.
VS.

AB.
iii.
i.

5. 7

5.

cf.

AV.

cf.

Roth,

7. 81. 6.
loc. cit.

ii. 7.

21. 4.

61. 1

AV.

20. 35. 1.

80

?JISI

[5.

Angusah means a hymn it is to be chanted

With this hymn we possess Indra. 1
With this hymn we have Indra with us.
:

aloud.

(Here ends the eleventh section.)

With infused energy, rushing to the attack, shaker, impetuous, great

hero and foaming, soma surpasses all plants and trees. All the countermeasures did not deceive Indra. 2
One whose anger is roused, and who rushes to attack, [i. e. who is quick
Dhunih
to attack, or who attacks while moving,] i.e. soma, or Indra.
(shaker) is derived from (the root) dhu (to shake). The word simi is
a synonym of action, or it may be derived from (the root) am (to exert
from vak (to be able). The foaming soma that which remains
as residue after soma is strained is called ijisam, i. e. something which is
thrown away, hence soma is called r/m, i. e. containing the residue. Further,
this is used as an epithet of Indra also rjisi, the wielder of thunderbolt. 3
oneself), or

the residue) and the grains belong to his (i. e. Indra's)

4
Grains are (so called because) they are parched in a kiln, or dried
steeds.
on a board.
Let thy steeds devour grain and sniff at the residue. 5

That portion

e.
(i.

is formed by
reduplicating
and removing the penultimate of (the root) bhas, which
means to devour. Soma surpasses all plants and trees. All the countermeasures do not deceive Indra i. e. the counter-measures which they adopt
against him are of no avail before Indra they perish before they reach

This too

the

is

a Vedic quotation.

(Babdhdm)

first syllable

without reaching him at all. Some are of opinion that the stanza
primarily addressed to Indra, while the reference to soma is of secondary

him,
is

i.

e.

Others hold that

character.
7

it is

primarily addressed to both.

something which runs quickly, or runs in the body.

The ridge has held back the water. 8
The ridge has held back the water.

$masa,

i.

e.

(Here ends the

1

i.

105. 19.

5 cf. Roth, op. cit., p. 62n

3
v. 40. 4 ; AV. 20. 12. 7.
4 This is
the reason why Indra is called
rjijt, i. e. one whose steeds feed on the resix. 89.

due of soma
8

(rji$am).

Cp. Roth," op.

Durga

tivelfth section.)

cit.,

p. 68.

refers to the sutra Pa. vi. 4. 100.

Yaska does not attribute any definite

to the word.
Durga translates it as

meaning

'
a vein '. The word occurs in
It is probably connected
once
the RV.
only.
with aiman and means ' an elevated edge ', or
'
bank ' ; cf. Roth, op. cit., p. 63.

a river ' or

x. 105. 1

SV.

1.

228.

5.

VAJAPASTYAM

J5]

Urva&i l

(urn +

regions

(uru +

is

(the name of) a naiad, (so called because) she pervades wide
A/as to pervade '), or she pervades by means of thighs 2
'

'to pervade'), or her desire is great (urn+ */va& 'to desire

one who moves on water. Or else the word apsas

\/

Apeardh

81

(a naiad) is

').

is

a synonym of beauty it is derived from the negative of (ftie root) paa (to
devour) it is not to be devoured, but to be gazed at, or to be made perva3
sive.
It is for clear perception,' says Sakapuni.
In Whatever forbidden
;

'

food

(apsas signifies) something which

',

indeed

'

5
',

word

(the

is

(Apsarah)

signifies) pervasive.

In

not to be eaten.
is

'

Pervading

(therefore) one

who

possesses that (apsas), i. e. a beautiful person the beauty is either acquired

6
On seeing her, the seminal fluid of Mitra and
by her or given to her.
Varuna fell down. 7 It is to this that the following stanza refers.
:

(Here ends the thirteenth section.)

O Vasistha, thou art a son of Mitra and Varuna. O Brahman, thou

wert born from the mind of Urvai^i. (Thou art) the drop that fell in divine
All the gods received thee in the atmosphere. 8
thou art certainly the son of Mitra and Varuna.

fervour.

O Vasistha,

Brahman,

thou wert born from the mind of Urvas'I. (Thou art) the drop that fellindivine
fervour. Drop/ it is well nourished, it is to be absorbed. All the gods sup1

10
ported thee in the atmosphere.

Puskaram means atmosphere

Water

it

nourishes

puskuram, because it is a means of

or
to
be
worship ('puja-karam),
worshipped (VpHj). This other (meaning
it is a means of
of) puslcaram (lotus) is derived from the same root also
(posati) created beings.

is

called

decorating the body (vapus-karam).

root)

pus

Pusyam

(flower)

is

derived from (the

(to blossom).

Vayunam

is

derived from (the root) vi

(to string)

it signifies

desire or

intelligence.

(Here ends the fourteenth section.)

He

here spread the unintelligible darkness

he made

it intelligible

with

the sun. 11
1

Cf.

i.e.

This

Roth, op. cit., p. 63.

In sexual intercourse.
is

the second derivation of the word

apsas, i.e. it is

derived from the root

pervade*.
4
VS. 20. 17.

The passage

op, 'to

by Yaska
derivation of apsas from
is cited

14. 4.

dp, i.e. to
6

two short quotations from the VS. in

support of the two etymologies of apsas given
by him.
7

The passage

quoted by Yaska
to support his second derivation of apsas from

VS.

'

He was

cites

to support his first

the negative of psd.
5

In whatever
given to her '.
probably misled by the assumption
that the passage contains Yaska's remarks,
He does not seem to realize that Yaska here
passage from

Durga.

show that

apsas

Roth suspects the

means

pervasive.
genuineness of the

Cf.

Brh. D. v. 155.

vii. 38. 11.

is

Cf.

10

Cf.

Durga quoted by Both,

Brh. D. v. 155.

vi. 21. 3.

op.

7.,

p. 64.

HARAYANA

82

He spread unknowable

darkness

[5.

he made

it

15

knowable with the sun.

Vdjapastyam means soma.

obtain the soma. 1

May we

Vdjagandhyam

member

of the

This too is a Vedic quotation.

the
same
(has
meaning) with gandhya as the second

compound.
3

May we eat the soma. This too is a Vedic quotation.

Gadhyam is derived from (the root) grah (to seize).
Like food which

is

to be seized, they desire to unite themselves with the

straightforward.
This too is a Vedic quotation.
The verb gadk means to mix.

This too

Mixed on

mixed

around. 6

all

a Vedic quotation.

is

Kaura-yaiw means one whose

whose chariot

all sides,

is

made. 6

Thia too

is

car is made, whose wisdom

a Vedic quotation.

Taura-ydna means one whose car is very quick.

Approach our sacrifice with the Maruts, thy friends
Indra whose car is swift. 7
This too

is

ripe,

of equal power,

a Vedic quotation.

is

Ahra-ydna means one whose car does not bring shame on him.
8
Make it presently,
(Agni) whose car does not bring shame.
a Vedic quotation.
Hara-ydiia means one whose car is moving constantly.
(We found) silver on him whose car moves constantly.

This too

is

This too

is

a Vedic quotation.

Who, steady
i.

e.

in every action, belongs to

all

Pervading

Vraiidl

all.

10

hymns.

derived from (the root) vraiid, meaning to become

is

soft.

(Here ends the fifteenth section.)

When
When

head of wind, and the

forests, roaring at the

thou uprootest

draught which makes them

soft.

11

thou causest the forests to

with thy deadly weapon, or

i. e. the sun who

fall

roaring at the head of the howling wind, and the draught,

is the drying agent.

The hard became

1

ix. 98.

12

SV.

from

2.

soft.

1030.

12

Durga derives

and

\/pat (to fall).

Cf. Both, op. c., pp. 64-5.
ix. 98. 12 ; SV. 2. 1030.

&jap<utyatn

vGja

iv. 16. 11.

i.

Cf.

iv. 4. 14.

viii. 25. 23.

10

Roth, Hid.

i.

101. 4.

i.

54. 5.

" Fragment

126. 6.

viii. 23. 11.

Cf. Roth, op.

cit.,

p. 65.

of

ii.

24. 8.

5. 1

NICUMPUNA

9]

83

This too is a Vedic quotation. The verbs ml and vril, meaning to be

hard, are joined together with the former.
Nissapi means a libidinous person, i. e. devoid of virility. Paeas
(virility) is derived from (the root) sap, meaning to touch.
1
O, do not hand us over to others, as a libidinous person his wealth.
Just as the libidinous man wastes his wealth on others, so do not ye
hand us over to others.

Turndtam means

water, (so called) because

Like water on a mountain. 2

This too is a Vedic quotation.
Ksumpam means a mushroom,

it

flows quickly.

(so called because) it is easily shaken.

(Here ends the sixteenth section.)

his foot, will he trample the infidel man like a mushroom 1
indeed will Indra hear our prayers ? 3
When, with his foot, will he trample the unworshipping man like a

When, with

When

mushroom 1
a

synonym

When

indeed will he listen to our

of quick

it is

Nicumpuna means

gone as soon as

hymns ? The word anga

is

calculated. 4

it is

soma, the exhilarating food,

i.

e. it

exhilarates

(when

mixed) with water.

(Here ends

tlie

seventeenth section.)

These pressed soma juices accompanied by their consorts flow lovingly

to be partaken.

Soma

5
spreads to waters.

These pressed soma juices accompanied by their consorts, i. e. waters,

flow lovingly to be partaken, i. e. to be drunk. Soma goes to waters.
it is filled with water.
Ocean is called nwumpuna also
The last
:

sacrificial

in a

ablution

is

called

nicumpuna

also

*on this occasion,

low

tone, or they put the sacrificial utensils

7
last sacrificial ablution.

This too

is

a Vedic quotation.

Padih means a

Nicumpuna

they

recite

down. 6
occurs as nicunkujia also.

goer, (so called) because he goes.

(Here ends the eighteenth section.)

He who catches hold of thee, morning guest coming with wealth, like
a bird with a net, shall be rich in kine, gold, and horses great is the life
which Indra will bestow upon him. 8
;

i.

104. 5.

viii. 32. 4.

i.

84. 8.

4 The sentence is omitted

by Durga. The
word artgra is here by Yiska derived from
'to calculate', and -/owe, to go .
'

viii.

93. 22.

i.e.

For the purpose of cleansing. Durga.

VS.

3.

48

p. 07.

F2

i.

125. 2.

8.

27

20. 18.

Cf. Roth, op.

tit.,

V$KA

84

[5.

19

He who catches hold of thee, O guest who goest at daybreak, coming

with food, as a boy catches a bird in a net, becomes rich in kine, gold, and
horses great indeed is the life which Indra bestows upon him. A net is
(so called) from being let loose on the ground, or from lying on the ground,
;

or from being spread on the ground.

Pdduh l (foot) is derived from (the root) pad (to walk).
That bright foot of his manifests light, conceals water,

and

is

never

relinquished.

and conceals water. The word busam is a

from (the root) bru, meaning to sound, or
synonym
from bhrams (to fall). Whatever water he causes to fall by raining, the
same he draws back again by means of his rays.

The sun manifests

light

It is derived

of water.

(Here ends
VrJcah

means the moon,

because her light

with

is

not

nineteenth section.)

tfte

(so called) because her light is disclosed, or

sufficient, or

because her light

is

strong (compared

stars).

(Here ends

twentieth section.)

tlte

The red moon, maker

the route.

of the month, indeed, saw (the stars) going

along
observed
she rises up like a carpenter with a bent back
Having

be witness of

The

red,

i.

heaven and earth. 4

this,
e.

bright.
5

months and

fortnights.

Maker of the month, i. e. the moon is the maker of

The moon indeed saw the multitude of stars

And having

going along the heavenly route.

which she will come in conjunction, she

from a bent back be witness of this,
;

rises

observed every star with

like a carpenter suffering

up

heaven and earth.

The sun

is

called vrka also, because he dispels (darkness).

The constant one invoked you, O Asvins, when you released her from
the mouth of the wolf. 6
There is a legend that dawn was seized by the sun. She called upon

who

the AsVins,

released her.

dog

called vrka also,

is

on account of

biting.

The
i.e.

wolf, the killer of sheep,

Killer of young sheep.

Cf.

x. 27. 24.

Cf.
i.

Roth,

Roth,

105. 18

is

indeed his warder. 7

young sheep

cf.

Brh. D.

it is

In order to bring it into harmony

with the solar calendar, an extra month of
about thirty days is added every fourth year.

op. cit., p. 68.

;

called because)

not solar.

op. cit., p. 67.

The Indian

is (so

2. 112.

calendar, according to which

daily business is transacted, is lunar and

i.

117. 16.

viii. 66.

AV.

20. 97.

SV.

2. 1042.

5.

KRTTI

22]

covered with wool,

cover), or

85

from (the root) vr (to

she-jackal is called vrkl also.
a gift of a hundred rams to the

ffrtid (wool) again, is derived

from urnu

(to

cover oneself).

The father made Rjrasva, who made

1
she-wolf, blind.

This too

a Vedic quotation.
2
is a synonym of unknown,

is

Josavdkam
known. 3

ends the

(Here,

what

e.

i.

is

be made

to

tiventy-first section.)

Indra and Agni, promoters of

whom

the gods to

sacrifice,

fat

(the food of that man) who praises

the soma-juices are pressed, but not of his who speaks what is

oblations are offered

you when
unknown (to

you partake of

him).

man who praises you

are
But
the
two
pressed.
gods, to whom fat
juices
oblations are offered, do not partake of the food of that man who speaks
Indra and Agni, you partake of the food of that

two when the soma

what

is

unknown

Krttih

is

to him,

i.

e.

who

is

a mere

reciter.

derived from the root krt (to cut)

7
is thy protection, O Indra.

it signifies

fame or

food.

Great like fame

O
fame.

Indra, thy protection in the atmosphere

This other (meaning of) krttih (garment)

root also:

it is

made

Or

of cotton threads.

very great indeed, like

derived from the same

is
8

is

else it is

used for the sake of

comparison.

Clad in skin, trident in hand, and with bow outstretched. 10

[Wander about wearing the skin garment, and come to us bearing the
trident.

11

This too

is

&va-ghnl

12

a Vedic quotation.
means a gambler he destroys (hanti) himself (svam).
:

One-

self is (so called because) it is

As a gambler
1

i.
'

dependent.
13
picks up the die marked with four dots in play.
'

116. 16.

Magniloquence, or challenging speech ',

68
Roth,
cit.,
op.
agreeable
p.
'

cf.

speech

',

Grassmann, Worttrluch cum

i.e.

of being not understood.

some

op.

cit.,

viii. 90. f>

SV. 2. 762.
According to Durga, the other meaning
of the word is a girl ', so called because she is
;

One who

recites-stanzas on the

bank of

and does not perform any practical

This

is explained by Durga as giving the

meaning of theT^brd, i. e. a skin ', from
'

the analogy of a cotton garment,

J0

He

quotes a Brahmana pasBecause among the gods Indra and

sage
Agni have the major share, &c.

Durga.

in cotton clothes.

wrapped
9

river

work.

Grassmann,

third

vi. 59. 4.
i.e.

&c.

'

On account

Durga.
4

',

Rg-ceda,

500.

Hide, skin

p. 347.

12

"

KS.

9. 7

VS.

16. 61.

Cf.

cf.

VS.

Grassmann,

x. 43.

AV.

3. 61.

op. ctY., p.

20. 17. 5.

1432.

URUSYATI

86

is

[5.

2*

As a gambler picks up the die marked with four dots in play. Kitava,
l
Or else
an onomatopoetic word = kim -f tava, i. e. what have you got ?
2
is a benedictory exclamation, good luck
The word smam 3 is an unaccented pronoun and has the sense of
'

it

'.

comprehensive.
(Here ends the tiventy-second section.)

Let the weapon of our numerous evil-minded vindictive foes not smite
us as a wave does a boat. 4

Let the weapon of all our evil-minded, i. e. whose minds are sinful, and
Urmi
always vindictive enemies not smite us as a wave does a boat.
boat
A
is derived from (the root) urnu (to cover).
(nau) is (so
(wave)
called because) it is to be pulled through (\/m), or the word may be
derived from (the root)
a noun be an enclitic ? 5

Lo

nam

With

(to bend).

(It is

reference to this,

a noun) for the reason that

how can

it is inflected.

give us wealth on all occasions.

In (the above quotation) the word occurs in the locative
!

case.

The

means to give.
8
Protecting from all attacks.

verb

ai&tti

In (the above quotation) it occurs in the ablative case. The verb

urusyati means to protect. It occurs in the nominative plural also
Let all others be destroyed. 9
:

(Here ends the twenty-third section.)

O Men, the consumer of waters, who is also the bountiful,

with oblation the father, the observer of the deed. 10

fills

you

He

causes the waters to be consumed with oblations.

piparti and po.puri mean either to

observes the deed, the action, 11
1

i.

i.

e.

have you got to stake

? &c.

Durga

or,

what

cf.

Roth,

op. cit., p. 68.

2

begins to play.
3

Cf.

Grassmann,

'

viii. 21. 8.

v. 24. 8.

cannot be

the objection. Durga.

Yftska's rejoinder to the objection is, that

10

particles alone are

accentless

nouns afways have an accent,

a noun.
6

it is

a noun is shown by the fact that it is inflected

and three quotations illustrating its inflexion
in the nominative, ablative, and locative are
cited.
Towards the end of the twenty-second
section Yaska says that samam is a pronoun
he here uses the word ndma in the same
sense. Cf. Professor Macdonell, Vedic Grammar

as

The

This

accentless

whr

for Students, p. 495.

op. ctV., p. 1478.

viii. 75. 9.
6

The words
father,

His friends wish him good luck, as he

i.e.

The

the sun.

His friends the other gamblers ask

:
did you

e.

him questions like the following

win ? how much did you win ?

or to please.

Ifill,

it

is

is

quite obvious,

and that

it is

viii. 39.
i.

46. 4.

Cf.

Roth,

1-10.
Cf.

Brh.D.

op. cit., p. 69.

8. 11. 2.

According to Durga,

the two words jara and papwri are in contrast

5.

P$THAK

26]

87

The word samba l

is a synonym of thunderbolt
it is derived from (the
sam (to kill), or from the causal of sad (to knock off).
The thunderbolt that is terrible with that, O widely-invoked one. 2
;

root)

This too

is

puyam

Kepayah

a Vedic quotation.

tries to expiate

i.

Jcapuyak,

is (so called

because)

e.

The word Jcahaving a stinking smell.

to be purified, (even) when one

it is difficult

a vile deed.
(Here ends the twenty-fourth section.)

The first invokers of gods went forth their several ways, their glorious
deeds are hard to surpass. Many, who were not able to ascend the ship of
4
sacrifice, remained in this very world, stinking.
Prthak
forth
went
severally.
(severally) is derived from (the
They
First invokers of gods i. e. who invoked the gods,
and performed glorious and heroic exploits, which are hard to be surpassed
by others, i.e. those who were not able to ascend the ship of sacrifice.
Now those, who were not able to ascend the ship of sacrifice, remained
root) prath (to spread).

here,

i.

Srma 5
(sam

in this very place, or in debt, or in this world.

The word
a synonym of arm, (so called because) it is very much moved

e.

is

\/$r).

son of strength, thou soon drawest

which thou supportest

all

these pressed

soma

juices

thyself.

son of strength, thou soon favourest

all

these

places

which thou

supportest thyself.
Amsatram* a means of protectipn from calamity, i. e. a bow, or coat
of mail.
coat of mail (kavacam) is (so called because) it is bent in
a crooked manner (ku + aiicitam), or it is slightly bent (ka + ancitam)

or

it is fitted

on the body (kdye + ancitam).

(Here ends the twenty-fifth section.)

horses, win fortune, here make a chariot that brings

Pour
down, in the cavity, the drink for men, having wooden
prosperity.
with a stone wheel and pails and armour. 9
furnished
troughs,
Refresh the horses win good fortune let victory be your fortune

Refresh the

make

a chariot that brings prosperity.

i.e. the sun first consumes the

waters by means of evaporation, &c., and
then gives them back through rain.

to each other,

Cf.

Grassmann,

x. 42. 7

AV.

Shivering
x. 44.

cit.,

20. 89.

';cf.

AV.

op.

p. 1380.

20. 04. 0.

Cf.
i.

e.

body.
Cf.

op. cit., p.

Koth,

op.

cit.,

wooden,

pp. 69-70.

As compared with other limbs of the

Durga.

x. 50. 6.

7.

Grassmann,

Having wooden troughs

851.

Grassmann,

x. 101. 7.

Cf.

op.

cit.,

Roth,

p. 2.

op. cit., p. 70.

LATA

88

made

of

wood

[5.

is (so called) from being invoked.

from driving (d-Vvah).

Con-

trough (d-hdva)

is (so called)

veyance (avaha)
Cavity (avata)

26

is (so called because) it goes down very deep (ava-atita).

stone wheel, i. e. a pervading wheel, or a wheel that frightens away.
Having pails of armour: let your armours be the substitutes for pails.

Kosa

derived from (the root) kus (to draw out): it is drawn

of) ko&a (treasure) is derived from the same

(pail) is

This other (meaning

out.

Pour down the drink

it is .accumulation, a great collection.
men.
The
a
with the characteristic
for
seer
battle
water
for men,
compares
of a well.
Palate * is called kalcudam
kokwd signifies tongue, that (tongue)
is
is placed under it.
Tongue
(called) kokuvd because, being noisy
it utters sounds.
[Or it may be derived from (the root)
(kokuyamcfad),
a
to
make
kokuy, meaning
Tongue (jihvd) is (so called because)
sound.]
Tdlu (palate) is derived from (the
it calls out again and again (johuvd).
it is the highest part (in the mouth), or from lat
root) tr (to cross)
(meaning to be long) by metathesis like talam (surface) the word laid
(creeper) is (derived from the same root) without metathesis.
root also:

(Here ends the twenty-sixth

section.)

O Varuna, thou art a benevolent god, into whose palate

seven livers as into a hollow channel. 2

flow

the

Thou art a benevolent god, i. e. a bountiful god, into whose palate flow
the seven rivers for their course as into a hollow channel. This too is
a Vedic quotation. 3
[Thou art a benevolent god, i. e. a bountiful god, or a munificent god,
O Varuna, to thee belong the seven rivers. A river (sindhu) is (so called)
from flowing (sru). Into thy palate flow the seven streams. Su-Hrmi*
i.

(channel),

Just as a stream (flows) into a

having beautiful waves.

e.

hollow channel.
6
According to Taitiki, blritam means atmosphere, and is derived in
the following manner the former part from (the root) ve and the latter
:

move

from

(the root) Ir: the birds or luminaries

Vedic stanza illustrates this.] G

(Here ends the twenty -seventh

in

it.

The following

section).

'

Cf. Patafijali, op.

riii. 69.

12

This

the version of the MSS. of the

is

AV.

cit., 1.

1. 1., vol. i,

from Vsr
5

<

Troop

',

(to

Grassmann,

brackets

is

placed within square

the version of the MSS. of the

longer recension.
;

he derived

move).

cf.

28.

The comment

shorter recension and Durga.

*
Cf. Grassmann, op. cit., p. 1567
it

see

p. 4.

20. 92. 9.

The

op. cit.,

op. c#., p.

907

i.

section is quoted in
1. 1,

vol. 1, p. 4.

toto

by

Patanjali,

SRNI

6. i]

89

For them he twisted the grass soft to tread, in the atmosphere they
appear like lords of all creation. At night, at dawn, at men's earliest call,
1
(may) Vayu and Pusan (come) with their teams for our welfare.
For them, the grass soft to tread is twisted. They come as protectors
or benefactors of

Or

light.

Btritawi means atmosphere it is full of fear or

used for the sake of comparison, i. e. they appear like
At the termination of
in a great multitude of men.

all.

else it is

kings, lords of all,

night, at the earliest call of

teams for our welfare,

'

are yoked.
2

Accha

Yoked

e.

i.

men (may) Vayu and Pusan

With

'

is (so called)

his team, i.e. one

'

used in the sense of abh i.

is

(come) with their

whose steeds
from being restrained or yoked.

protection.

means

It

to obtain

',

says

fekapuni.

Par

3
Im, and svm have been explained.
and enam are explained by the words asya and asydh*

I,

Enam

Sriii
means a hook, (so called) from urging (Vsr). Ankum (hook)
derived from (the root) anc (to bend) it is bent.
From the vicinity of the hook, let him here come to ripe grain. 6
5

is

This too

is

a Vedic quotation.

From

the nearest place of the hook, let him come to the ripe herbs,
let him come to the ripe herbs.

(Here ends the tiventy-eighth

section.)

CHAPTER VI
O AGNI, O Sovereign lord of men, burning quickly with thy flames,
thou art born, glowing with bright (days), from the waters, from within
7
the flintstone, from the forest-trees, and from the herbs.
O Agni, burning quickly with thy flames, thou (art born) with bright
days. The words dm and su are two synonyms of quick. Ksani, the
latter part (of db-u-vu-ksani), is derived from (the root) ksan (to injure)
8
8uk is derived
it quickly injures, or procures (sanoti) with its flames.
:

from (the
ablative
3

vii. 39.

Cf.

Or the nominative has been used for the

root) sue (to shine).
The former part (of d-sumksani),
this is shown by the context.

Macdonell,
3
See 1. 7

VS. S3. 44.

Grassmann,

op. cit., p.

15

cf.

Professor

op. cit., p. 472.

cf.

Professor Macdonell,

op. cit.,

See

4. 25.

Sickle

'

cf.

Grassmann,

op. cit., p.

1576.

1 .

The

VS.

VS.

12. 68.

11. 27.

division of the word, in the latter

case, is the following

9

pp. 476, 486,496.

x. 101.

7 ii.

(Mu-tuk-nani.

All the other words, like 'from the

waters, from within the stone', Ac., are in
the ablative.
i.e.

LOSTA

90

[6. i

the latter is formed from the desiderative

e. the letter a, is a preposition
of the causative of (the root) sue, i. e. desirous of kindling quickly.
uci
(glowing) is derived from (the root) sue, meaning to glow. This other

i.

Sin is removed
(meaning of) &uci (pure) is derived from the same root also
from him,' say the etymologists.
May Indra make us fearless from all quarters. 1
Atsdh 2 means quarters, (so called) from being situated (a-sad). Ayah
means intermediate quarters, (so called) from pervading ( \/as*).
Kadi means fist, (so called) from shining (pra-kas). Fist (mustlh) is (so
called) from releasing ( >/muc), or from stealing ( -/raus), or from stupefying
'

Vmuh)*

These boundless regions, which thou hast seized,

Indra, are thy fist,
Lord of wealth. 4
These two regions, i. e. heaven and earth, having a boundary, are (so
called) from being bounded. Modltas means a bank it restrains the stream.
Kula (bank) is derived from (the root) ruj (to break) by metathesis and
:

(lumps) without metathesis.

which thou hast seized are thy great

losta

O Indra,
O Indra,
all

These

Boundless, very extensive.

Lord of wealth

fist,

crush the han~Iless, thundering (cloud).

having made him handless, crush the cloud that thunders

around.

(Here ends

The cover easy

tlie

first section.)

to pierce, the enclosure of speech, being afraid, yielded

the paths easy to tread for driving the cattle.

He made

before slaughter.

The following speech well protected the widely-invoked one. 7

AlMrwa* means easy to pierce, i.e. a cloud. Vala (cover) is derived
from (the root) vr (to cover). Vraja (enclosure) is (so called) because
it moves in the
Of go, i. e. of the atmospheric speech.
atmosphere.
a

Being afraid, he yielded before slaughter. He made the paths easy to

tread for driving the cattle he made the paths easy to traverse in order
:

to drive forth the cattle.

invoked one,

ii.

41. 12;

i.

AV.

e.

waters on account of their flowing, or speeches on account

20.20. 7

'Room, cardinal point',

op. cit., p.
8 Fist

The flowing speeches well protected the widely-

cf.

Grassmann,

187.
is

called stupefying,

becomes perplexed as

to

what

because one
jits

contents

kfila

7
3

are.
4

Ruj ) ruj ) ruka > kiira by metathesis, and

by the interchange of r and f; ntf)
rosta } losta by interchange of r and I.
6 iii.
30.8; VS. 18. 69.
5

57. 10.

iii.

30. 5. 4

Roth,

op.

cit.,

p. 72.

iii.
'

30. 10.

Niggard

',

cf.

Grassmann,

op.

cit.,

p. 121.

VIRUDHAH

6. 3]

The rain-water
of being uttered.
The verb dkam means to go.

is

91

invoked by a large number of people.

(Here ends the second section.}

Indra, tear up the Raksas with their root, rend them in the middle,
them in the front. How far did you entice him? Throw the

shatter

1
burning weapon upon the foe of prayer.
O Indra, tear up the Raksas with their root. Mulam (root) is (so
called) from releasing ( -/mur), or from stealing ( Vmus), or from stupefying
(

Jmuh)* Rend them in the middle, shatter them in the front.

Agram (front) is (so called because) it comes nearest (d-gatam).

How

what country.
up
Salcdukam 3 means one who is perplexed it means one who is sinful
say the etymologists. Or it may be sararulcam, i. e. moving everywhere,

far,

i.

to

e.

'

',

formed by reduplicating (the root) sr (to move). Tapusi (burning) is

derived from (the root) tap (to heat). Hetl (weapon) is derived from (the
root) /tan (to kill).

and swelling
(Indra) indeed (slew) even him who was lying
5
are
waters
whose
i. e.
auspicious.
waters),
having auspicious waters,
Visruhah means streams, (so
The seven streams grew

from flowing (vl </sru).

This too is
branches. 6

(with

called)

like

Vedic

quotation.

Virudhah means herbs, (so called) from growing (viVrult).

Herbs are our means of salvation. 7 This too is a Vedic quotation.
Naksad-ddbham 8 means one who strikes down any man who approaches,
or who strikes down by means of a weapon which can reach all.
Who strikes the approaching opponent, who is swift and who dwells on
mountains. 9

He whose

it is

life is

Durga omits the

not short,

who

sentence

tnillam

to

(Vinuh).
3

'

v. 32. 6.

Melting 'jcf.Grassmann,

op. cit., p.

1401.

Yaska paraphrases kat-payam by sukhaDurga by kapayam, i.e. a cloud

whose water is sweet Sayana by sukhakaram
pai/o yasya; 'swelling', Grassmann, op. cit.,

is

vi. 7. 6.

x. 07.

Durga explains

cf.

Both,

op.

cit.,

p. 72.

is

VS.

is brilliant.

11

12. 77.

as na-ktad-ddbham,

it

i.e.

one who annihilates by his mere presence

without killing; annihilating, Giassmann,
op. cit., p.

157.

2 AV. 20. 36. 2.

Having a long life.

vi. 22.
10

311

who

undecaying, and

payasam',

p.

The word krdhu

short.

mutilated.

80. 17

iii.

10

of short

synonym

is a Vedic quotation.
means one whose life is not

This too

A-skrdhoyu

i.

e.

mann,
ll

'

op. cit., p. 157,

vi. 22.

AV.

Durga.
not scanty.'

20. 36. 8.

Grass-

RUJANAH

92
This too

is

a Vedic quotation.

[6.^3

[Ni&rmbhdh

means drawing with a firm

step.]

(Here ends the third section.)

May those goats, who draw with a firm step, bring Pusan, the refuge of
2
men, in a chariot, may they (come) bearing the good.
those
who
draw
a
with
firm
goats,
May
step, bring Pusan, the refuge of
3
men, i. e. the refuge of all the born beings, in a chariot.
Brbad-ukthah

means a sublime hymn, or one

a sublime hymn, is to be addressed.

We invoke him to whom sublime

This too

is

May

I be together with
is

its inside

my

is

soft,

soft in the

or

it is

is

indeed of

c
friend, the soma.

word rdupe

Pulukdma means a man

8

(udara)

a Vedic quotation.

shall explain the

desires.

are to be addressed. 5

hymns

men.

This too

We

a hymn, or

a Vedic quotation.

Rdu-udara means soma

inside of

whom

to

This too

is

of

later on. 7

many

Man

desires.

many

a Vedic quotation.

Asinvatl means eating insatiably.

Eating insatiably and devouring too much.

This too is a Vedic quotation.

Kapandh means creeping, e. worms.

O wise ones, as worms consume 10 a tree. 11
i.

This too

is

a Vedic quotation.

12 means one whose

Bhd-rjlka
light is well known.
With a banner of smoke, (kindled) with fuel, of well-known
This too is a Vedic quotation.

u means rivers:
they break (rujanti)
15
is
whose
Indra, crushed down the
He,
enemy

Rujanah
1

Durga explains the word as drawing

and Grassman as stepping firmly ',
'

quickly'
op.

cit.,

'

p. 735.

vi. 55. 6.

Durga explains janasriyam as 'one whose

glory has become manifest ', i.e. as a possessive
compound, which is impossible from the
4

Roth doubts the accuracy of Y5*ka's

etymology, which is supported both by M. W.
and Grassmann, op. cit., p. 910.
5

viii. 32. 10.

See
i.

viii. 48. 10.

6. 33.

178.5. Cf.Kalidasa,#umara-samWiaia,iv.

rivers. 16

Lit. steal.

1J

v. 54. 6.

Durga

epithet of worms, i.
inside of a tree and

also takes vedhasah as

e.

who

an

penetrate into the

consume its sap.

Durga explains the word as 'of straight
or steady light', and Grassmann,op.7.,p.391,
12

'

accent.

their banks.

x. 79. 1.

10

<J

13

light.

of radiating light '.

13 x. 12. 2
AV. 18.
;

14

1.

30.

Grassmann, op. cit., p. 1173.

10
Durga takes indra-satruh as a tatpuntsa
compound, but from the accent it is clearly
Cf.

a possessive
10

i.

32. 6

compound.
TB. 11. 5. 4.

4.

INDRA AND THE SEERS

6.6]
This too

93

a Vedic quotation.

is

Jurnih l (power, or army)

is

dm (to run), or du (to hurt).

derived from (the root) ju (to speed), or

The army dispatched (against us) will not be strong. 2

The oblation has reached you every day with protection. 3
The food has reached you from all sides with protection.
means day.

Ghrainsa

(Here ends the fourth section.)

Upalaprakqanl* means a woman who grinds grain on stones, or who

throws grain down on stones. [Indra asked the seers, How does one live
in famine ?'
One of them answered, Nine are the means of livelihood in
'

famine,

pot-herbs, kine, net, restraining the flow of water, forest,

and the king.' This stanza is explained by the mere

e. cart,

i.

ocean, mountain,
5
reading of it.]

(Here ends the

fifth

section.}

am

a bard, my father is a physician, my mother a stone-grinder.

Planning in various ways, desirous of wealth, we live, following (others)
like cattle flow, Soma, flow for Indni's sake. 6
I am a bard, i.e. a
composer of hymns. My father is a physician.
I

The word

tatah

grinder,

is

she

i.e.

e.

it

means father or

prepares barley meal.

either mother or daughter.

nam, means
working in various ways.

root)
i.

a synonym of offspring,

who

follow the world like kine.

the solicitation.

'

Prakalavid* means a trader,

minutest parts of a thing.

i.e.

one

In the bosom.

who knows

9
measuring like a trader.
a Vedic quotation.

is

Roth, op.

cil.,

p.

74; Grassmann,

493. According to Durga,v/;u

2
i- 129. 8.
3

vii. 69.

means to

op.

cit.,

injure.

the

soma

quoted by Roth,
cf.

omitted by MSS. of the shorter version and

is evidently irrelevant.
Cp. Brh.

Durga, and

DM

cf.

Roth, toe. cit.

4
Durga explains it to mean a maid-servant
who prepares the necessary things used for
pressing

the small, even the

friends,

This too
Cf.

(the

Planning in various ways,

Stone-

Desirous of wealth, lovers of wealth. We

Flow, Soma, flow for Indra's sake/ this is

Seated, he slays the higher one, in his lap. 7

Bad

son.

Naud, derived from

Grassmann,

cf.

also

op. cit., p. 74.

op.

cit.,

p. 257.

<

his remarks
Mill-woman '

Cf.

Brh. D.

vi.

13 8.

Zoc . rft

ix. 112. 8.
7

the atmosphere.
8

is

loc. cit.

Durga.

Cf. Roth, op.

smallest part
vii. 18. 15.

The passage within square brackets

Cf. Roth,

Indra lets the higher one, i.o.

the cone in the form of rain-water, flow in
x. 27. 18.

cit.,

p.

75

Grassmann,

<
;

reckoning the

op. cit., p.

864.

ASME

94
Abhyardhayajvd

means one who

[6.

offers sacrifices

having made them

into separate parts.

2
Pusd, who sacrifices in separate parts, pours down.
This too is a Vedic quotation.
I/cse means thou rulest.

Thou

rulest,

This too

is

3
King, over the treasures of both (the worlds) indeed.

a Vedic quotation.

j^Ksotiasya-

means of

abode.]

5
ye gave a spacious abode to Kanva.

As*vins,

This too

is

a Vedic

quotation.

(Here ends the sixth section.)

We
O

6
are thy kinsmen.

mental

We

in

To

e.

Come

the nominative.

to

us,

us, in the instru-

case.

Extend
i.

i. e.

AsVins of equal power. 7 i. e. To us, in the accusative.

With us who are equally strong, O Bull. 8 i. e. With
this to us,

us, in

May

Lord of wealth, and wielder of the thunderbolt. 9

the dative case.

he secretly separate the enemy even when far from

us. 10

i.

e.

From

us, in the ablative.

Our

desire spreads like the submarine

fire.

11

i.e.

Our, in the genitive

case.

Bestow treasures on us, O Vasus. 12 i.e. On us, in the locative case. 13

1*
Pathats means atmosphere it is explained by the word pathd.
:

Like a flying falcon, he sweeps

This too is a Vedic quotation.

down

also called pdthas, from

10
observes the water of these rivers.

Water

is

This too

is

the atmosphere. 15
'

drinking

'

2 vi.
3

50.5.

vi. 19. 10.

The passage within the square brackets

is omitted by MSS. of the shorter recension
only, and not by Durga.
4

i.

117. 8.

VS.

4. 22.

i.

118. 11.

i.

165. 7.

iii.

36. 10.

to

drink

(Vpd, to swallow).

is

Most munificent ', Durga;' distributing'.

Grassmann, op. cit., p. 88.
1

</pd,

').

He

wise

a Vedic quotation.

also called pathos, from swallowing

17
one, carry up the food of the gods.

Food

J0

vi. 47. 13.

19

iv. 80.

" VS.
1S

TB.

ii.

5. 4.

8. 18.

All these quotations,

i.e.

seven in

all,

have been cited to show that the word asme

ns<ed in all
14

'

Region, heavenly path, abode

mann,

op.

is

the seven cases.

cit.,

"

ix. 68. 5.

"

x. 70. 10.

vii. 34. 10.

p. ,805

cf.

Roth,

op.

',

cit.,

Grassp. 76.

ASIS

6. 8]

This too

is

Savimani

a Vedic quotation.
means at the stimulation.

2
the divine Savitr.

This too

is

Sapratkds means broad all

This, too, is a Vedic quotation.
Vidathdtii

95

We

(go) at the stimulation of

a Vedic quotation.
round. O Agni, thou art broad
4
Urging forth knowledge.

means knowledge.

round. 3

all

This too

is

a Vedic quotation.
(Here ends the seventh section.)

Dependent on the sun as it were, all will indeed divide the wealth of
Indra among the born and the yet to be born, with vigour we did not
think of every share. 5
Or else it may have
Absolutely dependent they approach the sun.
been used for the sake of comparison, i.e. they approach Indra as if he
;

Distributing all the treasures of Indra: as he distributes

those who are born and who are yet to be born. Let us

were the sun.

treasures

among

think of that portion with vigour, with strength.

Ojas (vigour) is derived from (the root) qj (to be strong) or from ubj (to
subdue).
6

(a mixture of milk and soma) is (so called) from being mixed

to
the
(a -/sf
mix) or from being slightly cooked (a </sra, to cook).
other meaning of aslh (benediction) is derived from the root d-sds (to pray
JU"i/t

Now

for).

For Indra, kine (yield) mixture. 7 This too is a Vedic quotation. And
That true benediction of mine to the gods. 8
When the mortal has brought thy share, thou that swallowest most hast
consumed the herbs. 9

also

When

the mortal has obtained thy share for thee, thou that swallowest
Jigartl means to consume, or to invoke, or

most hast consumed the herbs.

to seize.

(We

are) ignorant, (thou art) wise,

we do

not perceive thy greatness,

thou indeed knowest, O Agni."

We are confused, but thou art not confused ;

O
1

Gf.

Roth,

op.

cit.,

p. 76;

Grassmann,

op.

ctt.,

2
a
*

vi. 71. 2.

v. 13. 4
iii.

27. 7

viii.

669

SV. 2. 757.
SV. 827.

99. 8

AV.

10

20. 58. 1

SV.

1.

267

Cf.

Roth,

op. cit., p.

viii. 69.

TS.
i.

op.

thou,

20. 22. 6.

iii. 2. 7. 2.

163. 7

x.

72

Although very

grass.

p. 187.

cit.,

AV.

This

is

VS. 29.

18.

tired, the horse

76

'

"

x. 4. 4.

swallows

his greatness, for others in

a similar state cannot even move.

VS. 83. 41.

mixture of hot
things, an epithet of milk mixed with soma ',
6

Grassmann,
7

p. 1493.

2.

we do not know, but

Agni, surely knowest thy greatness.

Durga.

VIJAMATA

96

dvamdnah means

[6.

(He) who praising verily offers

praising.
This too is a Vedic quotation.

your

oblations with sacrifices. 1

The god with favour turned towards the gods. 2 The god whose favour
[Krp is derived from the root krp (to pity),

directed towards the gods.

is

or from kip (to manage).]

(Here ends the eighth section.)

For I have heard that you are more liberal than a son-in-law, nay even
more than a brother-in-law. Now with this oblation of soma, O Indra and
Agni, I will compose a new hymn for you.
I have heard that you are more liberal indeed than a would-be son-in4
5
It is well known
law, i. e. one whose son-in-lawship is not quite complete.
'

that the people in the south apply the term vijdmdtd to the husband of a

By this is meant a bridegroom, whose relationship is not

Jdmdtd (son-in-law) is (so called because) he is
means offspring. Nay even more than a brother-inmore liberal than a brother-in-law. 6 They, who are well versed in

purchased maiden.

quite complete as it were.

the progenitor of ja, which
law,

e.

i.

primary causes, remark that a brother-in-law is (so called because) he comes

very near on account of his relationship. Or else he is (so called because) he
sows parched grain 7 from a winnowing basket. Ldjdh (parched grainy is
derived from (the root) Idj (to parch). Syam, a winnowing basket, is derived
from the root so (to finish). S&rpam means a sieve for winnowing grain, it is
derived from (the root) ?' (to fall off). Now, O Indra and Agni, I shall compose
[a new] altogether new hymn for you, along with this oblation of Soma.

We

shall explain onidsah later on. 8

(Here ends the ninth section.)

Lord of prayer, make the soma-presser glorious

like Kakslvat, the

son of U&j. 9

Lord of prayer, make the man who presses soma,

soma, resplendent like Kakslvat, the son of Us*ij.

Kakswdn, who possesses secluded apartments.
U&ij
1

1.

is

i.

151.

7.

i.

127.

465;
3
4

derived from (the root) vas, meaning to desire.

i.

2.

is

AV.

20. 67. 8

VS.

15.

47

SV.

1163.

109. 2.

Cf.
i.e.

Roth,

<

p.

cit.,

p. 79.

One who lacks the qualities of a worthy

who pleases the girl's father

by making many costly presents. Durga.

son-in-law, but
c

A brother-in-law,

i.

e.

brother of the wife,

i.

e.

who

prepares

Au&ija, son of U&ijOr else the armpit

very liberal in his

because he

is

very

desirous of pleasing his sister.

7 It is a
part of the marriage ceremony.

The

gifts,

brother-in-law takes grain from a winnowing

basket and throws it on the head of the bride

and bridegroom.
8

See 12. 40.

''

i.

18. 1

VS.

3.

28

cf.

SV.

1.

189

2.

813.

KIMIDIN

6. 12]

man may have been

of a

shoulders),

intended

97

make me,

him (who has

e.

i.

me who

Lord of prayer, resplendent,

press,

fine

prepare the

soma.

(Here ends the tenth section.)

Indra and Soma,

the wicked man, the vaunter of his evildeeds, be

let

heated like a pot on the fire, being tormented by you. Bear unyielding enmity
to the foe of prayer, the eater of raw meat, the malignant man of fierce
1

eyes.

Indra and Soma, (torment) the vaunter of evil deeds.

Agha (evil
derived from (the root) han with the preposition a shortened, i. e. it
kills.
Tapus is derived from (the root) tap (to heat). Pot (earn) is (so
called because) it is a heap of clay (mrc-caya), or it may be derived from (the
(Bear enmity) to the foe of
root) car (to walk), from it waters go up.
prayer, [i. e. one who hates a Brahmana, and who eats raw meat], to the
deed)

is

eater of

raw meat, [and

to the

man whose

eyes are

fierce],

and

man

to the

Raw meat is (so called because) it is procured

of dreadful eyes.
Bear enmity. Unyielding, not ceasing
the
etymologists.
ing/ say
*

by
2

carv-

or else

may not be reconciled even by those who are free from malevolence.
3
Malignant, i.e. a vagabond who goes about (saying) What now ', or What
for the sake of back-biting.
is this, what is this?
Pisuiutk (back-biter) is
which

'

'

'

derived from (the root) pi& (to adorn)

he adorns

(his

yarns) in various

ways.
(Here ends the eleventh section.)

Make thy powerful throng extensive like a net, go

accompanied by his minister, on an elephant. Hastening
with speed, thou shootest

like

transfix the fiends with darts that

a king

after the net

burn most

fiercely.

Make thy powerful throng. Powerful throng

being maintained (Vpal).
(pra*/ si): 'noose or net'.
minister, or

who

attendants,

i.e.

vii. 104.

is

the terror

Prasitih

Go
G

like

op.
3
4

'

AV.

Irreconcilable

8. 4. 2;

cf. Kotli, op.

<

cit.,

',

Durga

cf.

Grassmann.

p. 53.

Fiend

iv. 4. 1

',
;

who is

followed by his

own

retinue well-nourished with food, 7 or (riding) a fearless

cit.,

cit.,
*

(so

of his enemies, or

p. 78.
2

is (so called) from

from
called)
being fastened
a king who is accompanied by his

is

(pajah)

Grnssmann,
VS. 13. 9.

Strength or power

',

Durga

Lit.,

who

acts

like

a disease

enemies.
7

op. cit., p. 325.

cf.

Roth,

op,

for

his

pp. 78-9.

i.

e.

His body-guard.

Durga.

SRUSTI

98

[6.

12

Hastening after the net with speed the word trsvl is a synonym
derived from (the root) tr (to pass over), or from tvar (to
hurry). Thou shootest, transfix the fiends with darts that burn, or enflame,
or crush down most fiercely.
The disease of evil name, which attacks thy womb. 1

elephant.
of quick

it is

'

Of evil name
Amlva 2 is explained by abhyamana, e. disease.
A worm (krmik)
signifies a worm (germ of disease) whose name is sinful.
is (so called because) it grows fat (Vvnid) on raw flesh (kravye), or it may
be derived from (the root) Jcram, meaning to creep, or from krdm (to crawl).
'

i.

Transcending all the evil deeds.

Transcending all the crooked and wicked ways. Apvd* (something)
transfixed with which (a man) is separated (from life or happiness), i. e.
disease or fear.

Away,

This too

disease. 5

a Vedic quotation.

is

Amatlh 6 means made at home or one's own intellect.

Whose intellect is of a high order, whose lustre shone
'

',

[at stimula-

tion].

This too

is

The word

a Vedic quotation.
is a synonym of quick

srustl

(Here ends the

O
O

it,

pervades quickly.

tu-elfth section.)

Agni, sacrifice quickly for them,

are longing for

it

i.e.

who

wise Bhaga and Nasatyus,

in this sacrifice.

who

Agni, offer oblations quickly to them

portions) in this sacrifice,

long

for,

i.

e.

desire, (their

They
Bhaga and Nasatyas, i. e. Asvins.
says Aurnavabha.
They are promoters of
'

i.

e.

are ever true and never false/

'

Or else they are (so called because) they are nosetruth/ says Agrayana.
born. 9
Purandhi 10 means very wise. With reference to this, who is very
wise

Some think

(in the stanza)

2
cit.,

x. 102.

Cf.

Roth,

AV.
op.

to be

it

an epithet of Bhaga, who

according to others,

20. 96. 12.

cit.,

p.

80

2.

28.

nob occur in the RV.

seek his
4

Cf.

Grassmann,
;

Roth,

op. cit., p.

it

of manifold

80 Grassmann,
;

op. cit.,

weight, sunshine ', &c.

7 AV.
7. 14. 2. ; SV. 1. 464. The word occurs
twice in RV.i. 64. 9 73.2; but Yaska quotes

p.

90,

neither of them.
8

'Immediately',

Grassmann,

op.

cit.,

p. 1439.

op. cit., p. 80.

8
Frag, of x. 103. 12 ; AV. 3. 2. 5
see 9. 33 cf. SV. 2. 121.

Cf.

placed prior to
lie is

'

op.

The word duritatn docs

So Yaska was obliged to
illustration from AV.
12.

is

refers to Indra:

Grassmann,

p. 93.

AV.

it

VS.

7.

44

9
;

10

Cf. 12. 1.
'

Bountiful

',

Grassmann,

op. cit., p.

824.

6.

JARAYAYI

4]

and the most dreadful shatterer

activities,

mean Varuna,

to

it

99

i.

who

e.

is

of

praised

Others

cities.

with

to

regard

his

take
intel-

ligence.

This supernatural power of the most wise one. 2

This too

is

a Vedic

quotation.

The word rusat

:!

is

a synonym of colour

meaning to shine.
The brilliant strength

derived from (the root)

it is

rue,

of the kindled one has been seen. 4

This too

is

Vedic quotation.
(}Jere

There
there

is

is

ends the thirteenth

indeed kinship,

section.)

gods destroyers of malignant persons, and

among

you.
O gods destroyers of those who seek to injure others, of you there is indeed
Apyam (friendship) is, derived
kinship, and there is friendship among you.
friendship

from (the root) dp (to obtain).

Sudatrah 1 means bountiful giver. May Tvasta the bountiful giver diss
This too is a Vedic quotation.
tribute wealth among us.
Suvidatrah means benevolent. O Agni, come towards us with benevo" is the name of a series
lent gods. 10 This too is a Vedic quotation. Anutak
of succession, it clings one to the other.
fl

They spread the grass successively.

Turvanih means overpowering.

This too

is

a Vedic quotation.

1:!

He, the overpowering, the great, the dustless, (shines) in the atmo14
This too is a Vedic quotation.
sphere.

Girvandh means a god they win him over with hymns.

The agreeable the sublime hymn to the god.
This too
:

-"'

is

a Vedic quo-

tation.

(Here ends the fourteenth section.)

According to Durga, dhl is a synonym of
work, hence puwndhi means one of manifold

3
4

v. So.

viii. 27. 10.

'

Cf.

'

',

10-

p. 1177.

1S

lently

Roth,

op.

cii.,

c'd.,

Grassmann,

p. SO;

op. nV., p.

who

eat

1107.

Grassmann,

Liberal, lending out'.

vio-

07?. c*'.,

l4

op. cit.,

vii. 34.

15

22; VS.

2.

21

viii. 45. 1

SV.

1.

'

Victorious, triumphant
p.

543

cf.

Roth,

op.

e<7..

p. 178.

133: 2. 688; VS.

',

7.

32.

Grassmann,

op.

op. cit., p.

81.

Durga takes arenu paumsyc as

one compound, but they are two different
words, as is indicated by the accent,

p. 1534.
"

Grassmann,

Grassmann, 0/7. c /'.

1
2 SV. 2. 1097.
.

',

x. 15. 9
AV. 18. 3. 48.
n 'In
succession', Grassmann.

fl.

Cf.
v.

Of good knowledge

activities.
-

'

p. 1552.

8.14.

G2

i.

56. 3.

viii. 89.

7; SV.

2. 781.

CANAS

100

[6.

15

The wind-tossed gods, who seated in a well-tossed region, created all

these beings together. 1
In a well -stirred region, the group of atmospheric gods who are stirred
2

wind, and who, while satisfying the earth with fluids, created
The principal clause they sacrificed has been passed
living beings.

by breath,

e.

i.

'

'

over.

that spear of thine,

is

Straight

(The spear) which

the enemy. 4

is

Indra. a

hurled towards the

or which has reached

enemy

won everything on which the stake was laid. 5

he won all that on which the stake was laid.

his skill, he

By
By

his skill,

Like a procreating

has been generated with

bull, (Agni)

sacrifices.

(Here ends the fifteenth section.)

Enjoying they have stood forth to you,

O Rbhus. 7

of

all

you have become the

chiefs,

Enjoying
the chiefs

they have stood

by going

in front, [or

Or else,
plishing first of all.
meaningless case-termination.

forth to you. All of you have become

by swallowing first of all], or by accomthe word agriya, is agram itself with

Indra, none eat these prescribed oblations, bestow

upon us cooked

food and sorna. 10

Indra, eat these prescribed oblations and bestow food.

is a synonym of food.
Pacati is used as a noun.

The word

canas n

12
Accept it cooked from the fatty portion.
This too is a Vedic quotation.
Or else it

It is well

known when

The
urudhah u means waters: they

Just as
the
1

x. 82.

op.

waters of the sacred

first

VS.

i.

p.

157

Roth,

dusky

Grassmann,

toe. cit.

In battle, on account of heated imaginaenemies exclaim, ' Oh it is hurled to-

tion,
8
6

it is

hurled towards

v.44. 8: see

1.

me

'.

Durga.

15.

vi. 12. 4.

7 iv. 34. 3.
8

13
!

restrain heat well.

They

are indeed

15

169. 3.

wards me,

be in the dual number.

Durga paraphrases
1

A-surta, non-bright,
cit.,

rite.

17. 28.

may

in the singular.
cooked oblation of rice,
Agni
it is

'Being attended upon by the gods.' Durga.

pro,

asthuh

by

prasthi-

prescribed. It is quite wrong, for

asthuh is root ao. 3rd pi. of sthn.
1
x. 116. 8.

Mini, i.e.

'Pleasure,

mann,
J

l3
14

op.

cit.,

Cf.

VS.

iii.

28. 2.

<

grace',

Grass-

21. 60.

Hero, strength, invigorating draughts',

Grassmann,
lfi

satisfaction,
p. 485.

iv. 23.

op. cit., p.

8;

cf.

1407.

10. 41.

AMINAH

6.i 7 ]

h means immeasurable,
l

103

great, or invulnerable.

Immeasurable with forces. 2 This too is a Vedic quotation.

Jajjhatlh means waters (so called because) they produce a sound.
The Maruts like the waters. 3 This too is a Vedic quotation.
A-pnitiskwtah* means unopposable, or unres train able.
For us who are unrestrainable. 5
This too is a Vedic quotation.
6

tiasaddiuih

ineans eminent.

Eminent he has surpassed even

his

own

intellect.

This too

a Vedic

is

quotation.

(Here ends the sixteenth

section.)

Srprah* (supple) is (so called) from slipping (Vsrp).

This other (meaning of) srprah is derived from the same root

also,

i.

e.

clarified butter, or oil.

(We invoke)
This too

is

the supple-armed for our protection. 9

a Vedic quotation. Kwra&nau means two arms

10

the promoters

Su-sipram

11

they are

of actions
is

(Vkr Vsnd).
explained by the same

12
limbs, in the food rich in kine.

O thou having very supple

a Vedic quotation.

also.

This too

is

13

ipre

from

(the

means the two jaws or the two nostrils. Hanu (jaw) is derived
Ndsikd (nose) is derived from (the root) Vnas
root) han (to kill).

(to join).

forth the milk beverage. 14

Open the jaws and pour

This too
15

Dhena,

a Vedic quotation.
(milk beverage) is derived from (the root) dha

is

(to put).

Eamsu 1C (delightful) is (so called) from giving delight ( A/ram).

He the delightful one perceived with his variegated light. 17
This too

is

a Vedic quotation.

Dvi-barhdh 18 means one

who

great in two,

is

i.

e.

the atmospheric and

the celestial regions.

impetuous ', M\V.
mighty ', &c., Grassmann, op. cit. p. 93.
VS. 7. 39.
Frag, of vi. 19. 1
1

From <^am

10

'

(to go)

11

Irresistible
7.

AV.

',

Grassmann,

op. at., p.

79.

14

20. 17. 12.

Presumptuous, self-confident, splendid,

torious ', Grassmann, op. cit. p. 1377.

vi

i.
'

Spreading, extending, oily

op. ciL, p.

viii. 32.

15

cit.,

1C

33. 13.

mann,

13

1.

&c., Grass-

17
18

1577.

10; SV.

',

217.

&c,,

bathers (pra-snatdrau).

'Having beautiful

lips',

Grassmann,

op.

p. 1554.

12 viii.

v. 52. 6.

i.

tit.,

Lit.,

'

',

Grassmann,

1894.

op. cit,, p.

101. 10.

i.
'

21. 8.

Lips

Milch cow, mare

',

&c.,

Grassmann,

op.

p. 695.

Cf.

Grassmann,

ii.

4. 5.

op.

cit.

p. 1129.

Having 'twofold strength or

Grassmann, op. cit., p. 652.

greatness',

KULI&A

102

i;

[6.

And

the doubly great, immeasurable with his strength. 1

This too is a Vedic quotation.

Akrah 2

(fort)

is

(so called)

supporter of enemies in battled

from being attacked. Like a

This too is a Vedic quotation.

fort,

the

making

(the

Urdnah means making abundant.

From days

of yore, thou art employed as a messenger,

This too is a Vedic quotation.

4
small) abundant.

Stiydh

The

means waters,

from being collected together.

and the rainer of waters. 6 This too is a Vedic

(so called)

sprinkler of rivers

quotation.

means guardian
him
(for protection).
approach
1

Stlpdh'

of

waters, or one

who guards them who

he be our guardian, aye the protector of our bodies. 8 This too

a Vedic quotation.
Jabaru 9 means one who grows with speed, or who grows causing

May

is

who grows swallowing (darkness or juice).

The sun was placed on high in the beginning of creation. 10 This

others to decay, or
is

a Vedic quotation.
Jarittham 11 means a hymn;

it

too

derived from (the root) yr

is

(to

invoke).

is

Addressing the hymn,

a Vedic quotation.

The word kulUa n

is

wise one for wealth. 12

sacrifice to the

a synonym of thunderbolt;

it

is

This too

the shatterer

of banks.

Like the branches (of a tree) cut down by the thunderbolt, the cloud rests
14
being in close contact with the earth.
A branch of a tree, (so called because) it is attached to it. This other

(meaning

of) skcwidha,

15

i.e.

it is

attached to the body.

with

it.

VS. 7. 39.
Standard of an army, banner ', Grass-

vi. 19. 1
'

mann,
8
4

shoulder, is derived from the same root also:

The cloud lies on earth, being in close contact

'

12.

Grassmann,
',

op. ctf., p.

477

Durga.

iv. 5. 7.

an epithet
'Making old, demon', MW.
Agni as a consuming agent ', Grassmann,
;

of

iv. 7. 8.

'Snow-field, glacier', Grassmann,

',

the disk of the sun

10

op. cit., p. 5.

iii. 1.

Hastening

op. cit.,

op.

cit.,

p. 1590.

p. 481.

vii. 9. 6.
"

vi. 44. 21.

7

loc.

'

Protector of the household', Grassmann,

well ', Durga.
cit. :
<

x. 69. 4.

Axe, hatchet ', Grassmann,

n
is

i,

32. 5.

jt

e>

F rom

yVfcandfc

op.

ci.,p.330.

to be attached

'.

GHRAMSA

6. i 9 ]

Tunjah

(gift) is

103

derived from (the root) tuj, meaning to give.

(Here ends the seventeenth section.)

I do not lack excellent praise of Indra, the wielder of the thunderbolt,

in these subsequent hymns which are addressed to him at every gift.'2
I find there is no end to the praise of Indra, the wielder of the thunderbolt, in these subsequent hymns which are addressed to him at every gift.

Barhavia 3 means strongly.

The far-famed demon was strongly made. 4

This too

is

a Vedic

quotation.

(Here ends
Illustrious indeed

tJie

eighteenth section)

becomes that man who presses the soma-juice for

him during day and during night. The mighty Indra, lord of wealth,
strips him bare, who amasses wealth, who is fond of decorating his body,
and who is a companion of selfish men. 5
The word ghramsa is a synonym of day, (so called because) juices are
6
evaporated during this period. Udhas means the udder of a cow, (so
called) because it is more raised than the other parts, or because it is
fastened near the abdomen.

From

the analogy of giving fatty fluids, 7

The man who presses soma for

night is called udhas also.
the day and even during the night becomes indeed illustrious.
He strips him bare, i. e. the mighty lord of wealth strips

him during
him bare

man who amasses wealth, who is averse to the spread of righteousness

who is fond of ornaments, who does not sacrifice, who is a fop, who
decorates his bodygaudiiy; who is selfish, who is the friend of selfish
the

men. 8

He cleft the strongholds of him who lay in the bowels of earth, Indra
shattered the lofty draught. 9
Indra cleft the strongholds of him who lay in the holes of earth 10 and
shattered the lofty cloud.

(Here ends the nineteenth

1 c
start, run,
Shock, assault ', MW. ;
pressing or pushing forward ', Grassmann,

op.

cit.,

i.
*

AV.

Great

growth, or

'strength, might', &c.,

p.

900
4
r>

i.

'
;

tearing, pulling

slaughter', Durga

Grassmann,
',

op. cit.,

MW.

54. 3.

V.-84. 3.

Yaska derives udhas from ud^/han or from

cf.

Lat. uber, Gk. ovOap, AS.

v.der,

Dew, Durga.
companion of the parsimonious ',
Grassmann, op. ct7., p. 318, and tatcMutti,
8

20. 70. 30.

Irish uth y Ger. euter.

7

p. 540.

7. 7

upa^/nah

section.)

i.
'

e.

bragging, ostentatious', p. 512.

9

i.

33. 12.

Durga explains ifibtYa as cloud, i. e. who

rests having closed the outlets (bila) of
water, which causes the food (t7a) to grow.
10

KIYEDHA

104

Hastening forth for this Vrtra,

so

[6.

who can

lord

hold much, hurl the

Desiring channels, for the waters to flow, rend him

a cow. 1
of
the
like
across
joint
O
Lord, hurl the thunderbolt quickly on this Vrtra.
Hastening forth,
2
so much (= kiyad-dhd), or one who surrounds
one
holds
means
Kiyedhd

thunderbolt on him.

attackers.

many

Desiring channels for the waters to flow, rend the joints

of the clouds like those of a cow.

Bhrmi (whirlwind) 3

is derived from (the root) bhram

(to move).
thou art the whirlwind of men. 4 This too
enlightenment,
Causing
a Vedic quotation.
5

Vi&intah

is

means great expanse.

6
Conducting us across this great expanse.

This too

a Vedic quota-

is

tion,

(Here ends the twentieth

section.)

Let that fluid of ours be wonderful, a cover for

May

others.

the brilliant Tvasta,

who

many and

loves us, release

it

self for

for our prosperity

and wealth. 7

May

Tvasta,

who

loves,

for the prosperity of our wealth.

is

ras (to

Of

longs for us, release that quickly -flowing,

e.

i.

8
great and self-amassed water
Rdspinah means noisy it

derived from (the root) rap (to chatter), or

make a

sound).
9
the life of the noisy.

means

Riijati

This too

is

a Vedic quotation.

to decorate.

10
[Thou decoratest thy strength at day-breaks.

This too

is

a Vedic

This too

is

a Vedic

quotation.]

The word rju is derived from the same also.

12
(Let) Varuna (lead us) with right guidance.
quotation.
61. 12 ; AV. 20. 35. 12.
Durga construes kiyedha with Vrtra, i. e.
the cloud who holds unmeasured quantities
'

i.

He

of water.

overlooks the fact that Vrtra

is

vii. 60. 7.

142. 2

i.

'

nomina-

fluid

Grassmann

826) ex-

bhana

case.
it

plains
3

i.

e.

as

'

(op. ctf., p.

much
men into

distributing

Thou

bringest

the wheel of

i.

mann,

Durga.
op.

cit.,

op.

cit.,

p. 542.

na + a + bhana,

Frag, of

10 x. 76. 1

i.

'Danger,
p. 1310.

affliction',

Grass-

explained by
give RV.
i.

Durga explains nai.

cf.

Brh.D.

116.

to illustrate rnjati, for

bharjlka.

SV.

7.

that Yaska does not cite

iv. 8. 1.

90. 1

e. brilliant,

22. 4.

any Vedic passage

31. 16.

Something which spreads far and wide

on every side, i. e. the wheel of transmigra5

tion,

',

u Durga remarks

transmigration.
4

5. 27. 10.

Durga explains turlpa as water, i. e. rainfluid, seminal

water, and Grassmann as

in the dative, while kiyedha is in the

tive

AV.

1.

218.

it is

However, some MSS.

6.

PRATADVASU

22]
Prataclvctsu

O
us.

105

means they two who have obtained wealth.

Indra, urge the two bay steeds that have obtained wealth towards
This too is a Vedic quotation.

(Here ends the twenty-first

section,)

Send our sacrifice for the worship of the gods, send our prayer for the
obtainment of wealth release the udder at the performance of the sacred
3
rites, let waters be obedient to our call.
Send forth our sacrifice for worshipping the gods, send forth our prayer
;

for the obtainment of wealth.

At the performance of sacred rites, at the
performance of sacrifice or the yoking of sacrificial car. A car (is so called
because) it is covered with the excrement of the animal, or because it moves
slowly, or because it produces a creaking sound when it moves. Let waters
be obedient to our call full of comfort. Let waters be full of comfort
for us.

O
O

much that is good. 4

that has to be won.
much
giving

Indra, offering
Indra,

5
Hating the impious, king of both, Indra offers to tribes and men.
He scatters the impious, and always hates them who do not press

He

the soma-juice.
of

distributes wealth

both, i.e. king of celestial

and

among

terrestrial

the soma-pressers.
King
The two words
wealth.

coskuyamanci and coskuyate are reduplicated forms.

Sunutt means of one's own accord. That on which

me

of its

own

approached
Let that on which
i.

e.

by (means

of)

my

the

my

heart

is set

has

accord. 6

heart

is

sacrifice.

me

set approach
This stanza

is

of its

used

in

own

accord,

the

horse-

sacrifice.

means sacred rites which lead to heaven. Abundance

wealth consisting of hundred horses in the sacred rites of Kurunga. 7
Divistisu

of

Sthura (abundant) is (so called because) it becomes great having been

collected in all measures.
(minute) means something which is not

Anu

the preposition a-iw (used as a noun) with its suffix

like
samprati.
dropped
Kurunga was the name of a king, (so called)
because he attacked (the tribe of) the Kurus, or because he attacked the

abundant.

It

is

dynasties (of his enemies).

'Increasing riches

p. 867.
2

viii. 13. 27.

'

x. 30. 11.

',

Kuru

Grassmann,

is

derived from (the root) krt (to cut).

op. cit.,
5

i.

"
i.

33. 3.

vi. 47. 16.

162. 7

viii. 4.

19

VS.
;

35. 80.

24. 29

cf.

Brh. D.

6. 44.

ASAMI

106

Kula

The word

krtira (cruel) belongs to the same root also.

derived from (the root) kus (to knead), it is kneaded.
Dutah (messenger) has been explained. 1
Jlitvalih means to animate.

Clouds

animate

the

the

fires

earth,

22

[6.

sky.

This

is

(family)

too

is

a Vedic

who

is

invulner-

quotation.

(Here ends the twenty-second section.)

Amatrah means 'without measure',

able

'great', or 'one

'.

Great without measure, mighty in a

fortified place. 3

This too

is

a Vedic

quotation.

The wielder of thunderbolts is praised as identical with the hymn. 4

The wielder of thunderbolts is praised as equal to the hymn.
A nar&aratim 5 means one whose gifts are not vulgar. Vulgar, sinful,
unpleasant, crooked.
Praise well the giver of wealth, whose gifts are not vulgar. 6

a Vedic quotation.
A narvd 7 means one

who

is

This too

is

not dependent on others.

Increase the independent, mighty, sweet-tongued, and praiseworthy

lord of prayer with hymns. 8
Increase the lord of prayer,

who

is

independent,

who

does not

on others, the mighty, the sweet-tongued (whose speech is

whose tongue is fascinating, the praiseworthy, with hymns,
praise, which are the means of worship.

^nd

d<

delightful), or
i.

e.

stanzas of

Asami a is the opposite of sdmi (incomplete). Sdmi is derived from

the root so (to kill).
Liberal givers, bear this complete strength. 10
O ye whose gifts are delightful, bear this strength which is complete.
(Here ends the tiventy-third section.)

me

Let

not

make

thee angry like a wild beast at the time of soma-

by straining the soma, or by

who has not besought the Lord ?
pressing

See

5. 1.

iii.

36. 4.

'Whose

gifts

AV.

164. 51.

x. 22. 2.

injure not', Grassmann,

op. crt., p. 53,

8 viii.

i.

my

Cf.
i.

Grasamann,

190.

'Not

op. cit.

20. 58. 2.

always beseeching hymns

i.

op.

tit.,

for

p. 52.

1.

half, quite complete',

p. 154.

39. 10.

Grassmann,

6.

BEKANATAH

26]

107

May we, always beseeching with our hymns, songs, praises, and the
1
straining of the soma, not make thee angry like a wild beast at the time
when soma is pressed for who has not besought the Lord ? Galda, 2
;

means

because the extracted juice is stored in them.

Let the soma-draughts flow into thee, aye and the extracted juices of
vessels:
These two words are inflected in various cases. Here it (galdd)
vessels, (so called)

means the

which have been extracted

juices

in the vessels.

(Here ends the twenty -fourth section.)

We
We

do not think ourselves guilty, or poor, or devoid of lustre. 4

do not think ourselves to be sinful, or destitute, or devoid of lustre.
are celibate, devoted to study, austerities, generosity, and activity, said

We

the seer.

Bakurct

means one who gives

light, or

who

inspires awe, or

who runs

effulgent.

(Here ends the twenty -fifth

section.)

A^vins, working wonders sowing the grain with the plough, milking
food for man, blasting the impious foe with lightning, you made far;

c
spreading light for the Arya.
[O AsVins, sowing grain, as

it were, with a
Vrka means a
plough.]
plough, (so called) from cutting.
Lahgala (plough) is derived from the
root lay (to cling), or it is (so called) because it has a tail. Ldhgitfa (tail) is
derived from (the root) lag (to cling), or from laiig (to wave), or from lamb

Milking food for man.

hang down).

(to

fair ones

Bekanatdh

Blasting the

Arya means the son

impious foe with lightning or with (a flood of) water.

of the lord.

are, indeed, the usurers, (so called) because

they make (their

principal sum) double, or because they advance on (security) of double

(value), or because they demand double (price).

Indra overcomes

all

the usurers

who

behold the daylight and the

dishonest merchants. 8

Indra subdues
1

viii. 1.

cit.

20

SV.

'

Straining
t

VS.
4

of

1.

usurers

all

who

behold the daylight,

6

307.

soma

'.

Grassmann,

op.

p. 388.

15.1;

i.

8.

vii.

92.22; SV. 1.197.2; 1010;

117. 21.

Durga explains dasrau

as

enslavers of

wind-instrument
op. cit. t p.

agriculture, &c.,

by means of rain'.

The

passage consisting of the etymological explanations, from Vrka ... up to (hang down), is

viii. 61. 11.

'

i.

behold the sun,

enemies', or 'the promoters of works like

42.

Grassmann,

who

897.

used

in

war

',

omitted by Durga.
8

viii. 66. 10.

AMHURAH

108

whose vision

is

limited to the present only,

Merchants are traders.

[6.

who do

26

not see the (future)

their action.

days by

(Here ends the twenty-sixth section.)

Adityas, run to us the living ones before the slaughter where are
the
hearers of our call ? 1
you,
O Adityas,. run 2 to us while we are still alive, i. e. before we are slain
;

where are you, the hearers of our invocations ?

composition of the fish caught in a net. The fish

It is
3

known

to be the

are (so called because)

they float in water, or they revel in eating each other. Net is (so called)
because it moves in water, or it is set in water, or it lies in water.

Amhurah means

distressed.

The word amhuratuim

derived from

is

the same root also.

4
This too is a Vedic quotation.
Taking away from the distressed.
The -wise established seven boundaries, transgressing even one of them

man

falls into distress.

The wise made seven boundaries, a man going beyond even one of them
becomes distressed. They are theft, adultery, killing of a learned man,
abortion, drinking, habitual addiction to wickedness, and false accusation of
heinous crime. 6

Bata

a particle,

is

it is

(used) to denote distress

and compassion.

(Here ends the twenty-seventh section.)

Alas

thou art a weakling, O Yama, we have not found any heart or

Another, indeed, will embrace thee, resting on thy breast
on a tree. 7

spirit in thee.
like a woodbine

weakling, i. e. devoid of all strength. O Yama, thou art a weakling,

of little strength.
I do not know 8 thy heart, thy mind.
Another
woman, indeed, will embrace thee, joined with thy breast like a woodbine

i.e.

it clings ( \/li), distree.

Libujd (woodbine) means a creeper
Vratati (creeper) is (so called) from selecting
tributing (vi-bhaj-antfy.
(Vvr), or from entwining (Vsi), or from spreading (Vtan).

with a

commentary on

viii,

Yaska paraphrases

dhuvata.

67. 5.

The former

is

imp. of

Matsydh (fish)

float)
4
6
6

i.

is

<^dhii

with

word bhrilnahatyum is omitted, consequently

the number of boundaries is six instead of

derived from Vsyand (to

105. 17.

AV.

The sentence

5. 1. 6.

is

Miiller's

second edition of the RV. with Sayana, the

and madhu (water).

x. 6.

In Max

abhi-

abhi.
5

x. 5. 6.

by

abhi-dhetana

quoted by Sayana in his

seven.
7

x. 10.

Yaska paraphrases

13

The former

AV.

18. 1. 15.

avidtima

by

vijandmi.

the 1st per. plur. aor. of </vid;

the latter 1st per. sing. pres. o
is

SlRIMBITHA

6. 30]

VcUdpyam means water: wind

109

(vdtd) causes it to swell (Va> pyai).

Purifying the water, the delight of

all.

This too

is

a Vedic quo-

tation.

As a trembling young bird has been placed on a tree. 2

As a trembling, or anxiously longing, young bird,

i.

e.

the

the finite

young

6akalya has analysed vdyah into vd and yak then

verb would have had the acute accent, and the sense have been

offspring of a bird.

incomplete.
ratJtaryati means one desirous of something accomplished,
desires a chariot.

The word

who

or one

''

This god desires a chariot. 4 This too is a Vedic quotation.

(Here ends the twenty -eighth section.)

Fatten the perennial cow like food. 5

e.

i.

which never runs dry. 6

Adhavah 7 (agitator) is so called from agitating.

Thou art the perfection of intellects and agitator
is

of priests. 8

This too

a Vedic quotation.

Anambravah means one whose

is

speech

irreproachable.

Like Indra, thou bringest victory, and thy speech

This too is a Vedic quotation.

10

is

irreproachable.

(Here ends the tiventy-nlnth section.)

Go

to the hill,

barren, one-eyed, hideous, ever-screaming (famine).

11
thee
away with those heroes (lit. beings) of the cloud.
frighten
O barren, one-eyed, hideous (famine). One-eyed (is so called because)
his sight is crooked, says Aupamanyava.
Or it may be derived from the

We

'

meaning to be small.
The verb Jean is used to denote the smallness

root Jean,

inaudible'.

(person)

'

of sound, as it sounds
called Jcana on account of the smallness of his

is

and Jcdna on account of his short vision, i. e. one-eyed.

Hideous,
Or the
i.e. whose manner of walking is crooked,' says Aupamanyava.
word (vi-Jcata) may be derived from (the root) kut (to be crooked) by
'

size,

he

very crooked.

metathesis

the

With the heroes

2
3

hills.

4
r>

op.

AV.

cit.,

20. 76.

drives in

SV.

',

a chariot

'one

Grass-

x. 26. 4.

Cf.

u
12

op.

cit.,

Shaker, exciter, mixture, combination

desires

10

Durga.

2. 609.

Grassmann,

',

who

vi. 63. 8.

Cf.

'

Orassmann,

1.

1139;

p.

(raro/ianrtw)

ix. 3.

One who

mann,
speed

Ever-screaming, always screeching, go to

Sirimbitha 12 means a cloud it is

of the cloud.

35. 5.

ix.

x. 29. 1
'

is

p. 152.

cit.,

cit.,

Grassmann,

x. 84.

x. 155.
'

op.

5
1

AV.

cf.

op.

cit.,

p. 53.

4. 81. 5.

Brh. D.

Appellation of a

p. 1395.

',

p. 177.

viii. 60..

man

',

Grassmann,

op.

KAKULATI

110
shattered in the

Bltham means atmosphere.

atmosphere.

[6.

30

Bithtm

is

We

frighten thee away with its heroes, i. e. waters.

explained by
Or else, Kirimbiflta is (a name of the seer) Bharadvaga, who endowed with
We frighten thee
black ears, destroyed evil fortune (with this stanza).
birita.

The verb catay means to frighten.

his heroes, i. e. actions.
Parasarah 2 means a seer, born from the old and exhausted Vasistha.
The seer Vasiatha (surrounded by) a hundred demons. 3 This too

away with

a Vedic quotation.
Indra is called para&am

also,

he

is

is

the destroyer of [other] demons.

This too is a Vedic quota-

4
Indra was the destroyer of the demons.

tion.

Krwirdatl 5 means having sharp teeth.

Where your bright weapon, having sharp

This too

teeth, rends.

is

Vedic quotation.

Karufati 7 means having gaps in the teeth. [Or else, having seen some
god with gaps in his teeth, the seer made this remark.]
(Here ends the thirtieth

May god Aryaman

may

all fair

give you

section.)

and beautiful

Fair

so called because) it

(is

But who

destroying.

some,
this

it is

god

is

an epithet of

is

things.
destroyer
in his teeth give

and the god having gaps

Pusa Bhaga,
(of enemies),
8
beautiful
all
fair
and
things.
you
is

to be

won.

Destroyer

who has gaps in

who
comes before
Bhaga
the god

9
Pusa, because he has no teeth.

(is

his teeth
it.

Pusa

is

so called)

from

According to

According to others,
without teeth, says a

Brahmana

passage.
10
Indra, (make) the tribes liberal and sweet in speech.
Indra, make us men charitable and soft in speech. 11
creature thinks me to be without a hero. 12

O
O

me

This imp desirous of making mischief takes

as

This noxious

to be of little strength

were.

it

Idamyuh means
that

'.

wealth
1

See

'

desiring this. Moreover, it is used in the sense of like

expression Indra desirous of wealth here means having

The

'

'

'

'.

5. 27.

Destroyer, annihilate!'

',

Grassmann,

op.

iv. 30.

vii. 18. 21.

<

vii.

104. 21

Cf.
;

AV.

8. 4. 21.

'Having bloody,
Grassmann, op. cit., p.
i.

166.

'

Having decaying, shattered

Grassmann. op. cit., p. 315.

nV., p. 783.

'

formidable
359.

i.

teeth',

n
12

24

cf.

Brh. D.

Brh. D.

teeth

',

iv. 138.

iv. 139.

174. 2.

Cf. Mnir, op.

x. 86.

cit.,

AV.

vol.

20. 126.

ii,

p. 377.
cf.

Brh. D.

1.

53.

6.

BUNDAH

33]

Rich

in

horses,

kine,

chariots,

111

and wealth. 1

This too

is

a Vedic

quotation.

(Here ends the thirty -fi.rd section.)

What

are the cows doing in

the country of the barbarians?

They

neither get the milk (to mix) with soma, nor kindle fire.
Bring to us the
wealth of the usurer. Subdue the low-born to us, O lord of wealth. 2

What are the cows doing in Klkotul Kikittu-* is the name of a country
where the non-Aryans dwell.
Non- Aryan tribes are (so called because it is said), What have they
done ? or their assumption is that religious rites are useless. They neither
get the milk to mix with the soma, nor kindle fire. Bring to us the wealth of
the usurer. Maganda 4 means a usurer he advances with the thought that
it will come back to him
his son, i. e. born in the family of great usurers, is
called pramagtinda.
Or it means an epicurean who assumes that this is
the only world and there is no other. Or it may mean impotent, 5 fond of
'

'

sexual intercourse

or one

makes his testicles firm

whose family is low.

as

who
two

paralyses himself,
pins.

i.

He

his testicles.

e.

Low-born, born in a low family, or

Alk/.d (branch) is derived from (the root) &t.k (to be able).

fitted (arandt).
(testicles) are (so called) from being

Aid

lord of wealth,

subdue him to

The verb radhyati means

us.

to

subdue.

Bundah 7 means an
shines when it fiies.

arrow.

it

[Arrow]

pierces, it inspires awe, or it

(Here end* the thirty-second section.)

Thy bow

most powerful, strongly made, and well shaped. Thy arrow

Both thy arms which knock down enemies and
swift.
increase sweetness (for us) are well equipped and fit for war. 8
Powerful, having a great capacity of discharging arrows, or having an
enormous capacity of discharging arrows. Thy bow is well made, well
shaped, delightful. Thy golden arrow is the accomplishes Both thy arms
is

golden and

is

are
1

for

[fit
i-

battle]

beautiful, well

61. 14.

iii-

equipped for
<

53. 14.

for there is

name
cif.,

of

and oblations* Eat and drink,

no world other than this.'
A

non-Aryan

p. 327.

Sftyana explains

it

Rdupe means

as the

name

of a king

also.

Cf. Muir, op. tit., vol. ii, p. 350.

SOyane
explains Kikata as aflteists who have no faith
*
and say : What is the use of sacrifice, sacred
rites, gifts,

battle.

'

tribes',

Grassmann,

op.

The wealth
a usurer,

is

of such a person, like that of

in religious works.

not spent

Durga.

According to Sayana, naicatakham

name
7

<

is

the

of a city.

Bow, arrow', Grassmann,

* viii. 77. 11.

op. ciX, p.

010.

VRNDAM

112

[6.33

knocking down by movement, knocking down by motion, [knocking down

by sound, knocking down at great distance], or piercing the vital parts by
movement, by motion, [piercing from the sound, or piercing from a distance].
(Here ends the thirty-third section.)

From the mountains, Indra transfixed the mellow cloud and held his
well-aimed arrow. 1
From the mountains .Indra held the well-aimed arrow and transfixed
the well-ripe cloud, the giver of rain-water.
Vrnd-am and vrndaraka are explained by

bunda

(arrow).

(Here ends the thirty-fourth section.)

This same

sacrifice!-,

He

who

is

the maker of

Yama,

carried oblations which

generated every month, day by day; the gods

2
him
their
oblation-bearer.
appointed
This same sacrificer, who is the maker of Yama, carries food which the
gods eat. He is generated every month, every fortnight, day after day.
And the gods appointed him their oblation-bearer.
Ulbam s is derived from the root urnu (to cover), or from vr (to cover).
Great was that cover and compact also. 4 This too is a Vedic quotation.
Rblsam 5 means one whose lustre is gone, or taken away, or concealed,
the gods enjoy.

or

is

lost.

(Here ends the thirty-fifth

section.)

You covered the fire with snow during the day. You have bestowed
on him strength rich in food. You have brought fire on earth, and you
have raised the whole group for their welfare, O AsVins. 6
You have covered fire with snow, i.e. water, during the day, i.e. at
You have bestowed on us and Agni
the end of the summer season.
strength rich in food. You have raised that fire which is in side rblsa,
The whole group, i. e. a group
i. e. earth, herbs, trees of forests and waters.
v

consisting of all classes of every kind.

GOMI (group) and guna (quality) are (so called because) they count.
All the herbs and living beings who spring to life on earth during the
rainy season are but forms of the Asvins. With these words, the seer
praises them, the seer praises them.

(Here ends the thirty-sixth

1

viii. 77. C.

x. 52. 3.

Eihnut,

Grassmann,

<

section.)

x. 51. 1.

According to Durga, it means earth, on

account of its non-luminous character.
f
cf. Brh. D. ii. 110.
i. 116. 8
5

membrane round the embryo,

op. rit., p.

266.

US

NATURE OF STANZAS

7.2]

CHAPTER
Now,

therefore, (we

to

relating

shall

The

deities.

VII
the

explain)

section

which

section,

(of

enumerates

the Nighantu)
appellations of

whom

panegyrics are primarily addressed, is called daivatam,

The following is the detailed examination of the
deities.
to
i. e.
relating
same. A particular stanza is said to belong to a deity, to whom a seer
1
addresses his panegyrics with a particular desire, and from whom he
deities, to

wishes to obtain his object. 2

8
made, are of three kinds

The

which reference has just been

addressed, (2) directly addressed,
Of these, the indirectly addressed stanzas are
(3) and self-invocations.
composed (lit. joined) in all the cases of nouns but the verb of the third
:

stanzas, to

(1) indirectly

person (only).

(Here ends the first

section.)

Irxlra rules heaven, Indra the earth.*

The chanters

(praise)

much Indra

very

alone. 6

These Trtsns being active with Indra.

Chant the sama-stanzas for the sake of Indra. 7

Without Indra, no place whatsoever is pure. 1
indeed proclaim the heroic exploits of Indra. 9
And so on.
desires rest on Indra. 10

I will

Our

Now

the directly addressed stanzas are compositions in the second

person and are joined with the word thou as the pronoun.
11
Thou, O Indra, (art born) from strength.
O Indra, slay our enemies. 12 And so on.
'

'

Moreover, the praises are directly, while the objects of praise are
indirectly, addressed.

not praise any other. 13

Do

Sing forth,
1

its

Kwivas. 14

The praise is of four kinls, according to

reference to (1) one's own name, (2) one's

relatives ;tml friends, (8) one's accomplish*

ments,

(4] one's

Cf.

Brh. D.

p.

Durga.
6; Muir, op.

1.

viii. t8. 1

cit,,

'

clause

to

which

been made'

to*

used by Yaska.

1.

12

Cf.
x.

'

20. 83. 4

2. 14(1.

20. 47. 4

20. 70.

"

cf.

20. 02. 5

SV.

1.

:)83

2.

2. 5, 5.

AV.
AV.

20. 08. 5

AV.

20. So.

1.

21. 2

SV. 1. 120.
SV. 2. 1218 VS.
;

Id. 70.

viii. 1. 1

i.

2. 720.

AV.

op. clt.j p. 100.

Roth,
ir>3. 2

x. 152. 4

44

8.

SV.

710.

AV.

198;

61*.

82.

i.

is

x. 89. 10.
1. 7. 1

x.

'

ii,

lo

The

AV.

875.
H

vol.

not the literal translation, but rather gives

expression to the contextual meaning of the

7; SV.

vii. 13. 15.

beauty.

195.

word

37.

1.

SV.

1.

242

i.

STANZAS

114

Ku&kas, be

Approach,

[7. 2

careful. 1

Now

self-invocations are compositions in the first person and are joined

with the word I as the pronoun, e. g. the hymn of Indra Vaikuntha 2
'

'

the

Lava

of

hymn

or the

hymn

of Vak, 4 daughter of

Ambhrna, and

so on.

(Here ends the second

section.)

Indirectly addressed and directly addressed stanzas are by far the most
Self-invocations are few and far between.
Moreover, (in some

numerous.

stanzas) there is only praise (of the deity) without any benediction (being
invoked), as in the hymn I will indeed proclaim the heroic exploits jf
Indra. 5
Further, (in some stanzas) there is only benediction without any
:

praise (being offered), as: May I see well with my eyes, may I be radiant
in my face, may I hear well with my ears. 6
This is mostly found in the

and

Yajurveda (tidhvaryave)

formulae. 7

sacrificial

stanzas) there are asseverations and imprecations

8
May I die to-day, if I be a juggling demon.
9
may he be deprived of ten heroes.

Further, (in

some

Now

Further, (in some stanzas) there

is

an intention of describing a particular

state:

Then was no

10
death, nor indeed immortality.
11
there
was
darkness, hidden in darkness.
(of creation)

In the beginning
Further,

(in

some stanzas) there

is

apprehension arising from a particular

state:

The benevolent god may

I

do not

know whether

fly forth

am

12
to-day and never return.

And

this or (that). 13

so on.

Further, (in some stanzas) there are censure and praise

He alone is guilty who eats alone. 14
This dwelling-place of a liberal person is (beautiful) like a lotus-bed. 15
Similarly, there is censure of gambling and praise of agriculture in the
:

dice-hymn.

16

In this manner and with various intentions, seers have visions

of their poetic compositions (mantras). 11

(Here ends the third

iii.

x.

53. 11

48

cf.

Brh. D.

iv. 115.

'

x. 129. 2.

"

49.

x. 129.

x. 119.

32. 1

i.
;

AV.

cf.

56

2. 5. 5.

The quotation has not been

Cf.

TB.

ii.

8. 9. 4.

x. 95. 15.

x. 125.
i.

section.)

Muir,

op.

vii.

104. 15*

vii.

104. 15'

cit.,

vol.

AV.
AV.

iii,

traced.

"

pp. 211-12.

4-.

15 C

164. 37

N.
x.

AV.

117.6

TB.

ii.

x. 34.

"

9. 10.

15

14. 22.

x. 107. 10.

8. 4. 15*.
8.

Cf. Brh. D.

i.

3.

8. 8. 3.

cf.

Brh. D.

i.

7.

DEITY

5]

115

With reference to this, the following is the ascertainment of the deity

whose deity is not specified. Such stanzas belong to the
same deity to whom tjiat particular sacrifice, or a part of the sacrifice, is
offered.
Now, elsewhere than the sacrifice, they belong to Prajapati accord1
ing to the ritualists and to Nara^amsa according to the etymologists.
Or else the deity may be an optional one, or even a group of deities. 2
of those stanzas

is, indeed, a very prevalent practice, (in everyday life) in the world, (to
dedicate things in common) including what is sacred to gods, to guests, and
As to the view that a stanza belongs to the deity to whom
to the manes. 3

It

may be objected) that non-deities are also praised

4
the
objects beginning with horse and ending with herbs,
g.
1
But he (the student) should not think that
together with the eight pairs.
matters relating to gods are adventitious as it were. This is to be clearly
the sacrifice

is offered, (it

like deities,

e.

seen (by the following)

On account of the supereminence of the deity,
a single soul is praised in various ways. Other gods are the individual
Or else, as people say, seers praise objects
limbs of a single soul. 6
:

according to the multiplicities of their original nature, as well as from its

7
They are the original
universality.
They are produced from each other.
8
9
are
from
forms of each other.
(action (Ax/rma)), they are
They
produced

produced from the

arrows soul

their

soul.
is

Soul

is

indeed the

even their chariot, their horse, their weapon,

10
all-in-all of gods.

(Here entls the fourth

1

There are three

sphere

is

earth

whose sphere

is

section.)

say the etymologists (1) Agni, whose

or
whose
Indra,
(2) Vayu
sphere is atmosphere (3) the sun,
heaven. 12 Of these, each receives many appellations on
deities only,'

account of his supereminence, or the diversity of his function, just as

u priest, although he is one, is called the sacrificer (hotr), the director of the
sacrifice (adhvaryu), the possessor of the sacred lore (brahma), and the
chanter (udgatr).
Or else they may be distinct, for their panegyrics as
Cf. Roth, op. crt., p. 101.
ing the human works to Accomplishment.
Of.

Durga, quoted by Roth, op.

AB. i. 14. ii. 6 ; KB. x. 4

Cf.

AB.

i.

crt.,
;

p. 112.

and

also

15.

Ngh.

v. 8. 1-22.

that non-deities are praised like deities.

so-called non-deities, says Yaska, are

Xjrh. v. 3. 29-36.
6

Brh. D.

Cf.

There will be no crops without the .sun and

there can be no life without food. Durga.
10
This is Yaska' s rejoinder to the objection

same

different manifestations of the

iv. 143.

The
but

single

'

instance, Duksa
and Aditi from Daksa.

As, for
Aditi,
8

As

is

born from

Durga.

for instance, lire, lightning,

and the

In other words, Yaska here propounds

the doctrine of pantheism.
Cf. Brh. D. i.

soul.

73-74.

sun are the original forms of each other.

Durga.
9

i.e.

To make existence

possible

by bring-

H2

J1

AB.

ii.

12

AB.

v.

lirh.D.

17

32
i.

KB.

C9

SB.
;

cf.

viii. 8.

xi. 2.

RV.

Sarva. Pari. 2.

x. 158. 1

Muir,o/).

eif.

ARE THE GODS ANTHROPOMORPHIC?

116

[7.5

1
As to the view that (one receives
well as their appellations are distinct.
the
on
of
account
diversity of functions, (it may be
many appellations)

many men

remarked) that

among

thenwelves.

also can

With regard

to

do the actions, having divided them

it,

the community of jurisdiction and

enjoyment ihould be noted, as for instance, the community of men and gods
with regard to earth. Community of enjoyment is seen in the following,
i. e. the
enjoyment of earth by the cloud, together with air and the sun, and
of the other world together with Agni. There everything is like the kingdom
of man also.

(Here ends the fifth section.)

Now (we shall discuss) the appearance of the gods. Some say that they
are anthropomorphic, for their panegyrics as well as their appellations are
Moreover they are praised with reference to
like those of sentient beings.
anthropomorphic limbs
:

two arms of the mighty one are

That (heaven and earth), which thou hast
Indra, the

noble.seized, is

thy

fist,

lord

of wealth. 3

Moreover (they are

objects

praised)

as

associated

with

anthropomorphic

4
Indra, come with thy team of two bay steeds.
wife and delightful things are in thy house. 5

A beautiful

Moreover (they are praised) with regard to anthropomorphic actions

6
Indra, eat and drink the (soma) placed before (thee).
7
Hear our call, O God that hast listening ears.
(Here ends the sixth

section.)

Others say that they are not anthropomorphic, because whatever is

of them is unanthropomorphic, as for instance, fire, nir, the sun,
earth, the moon, &c. As to the view that their panegyrics are like those
of sentient beings, (we reply) that inanimate objects, beginning from dice
seen

As to the view that they

herbs, are likewise praised.
with
to
reference
are praised
anthropomorphic limbs, (we reply) that this
is accorded to inanimate objects also
(treatment)
9
This is a panegyric of stones.
They shout with their green mouths.

and ending with

As

to the

view that (they are praised) as associated with anthropoSarvn. Pari.

vi. 47.
iii.
ii.

iii.

30. 6.
18. 4.

63. 6.

2. 13.

AV.

19. 15. 4.

x. 116. 7.

T i.
10.

Ngh.

v. 8. 4-S>2.

x. 94. 2.

7.

SHARES, ETC.

9]

morphic
objects)

objects,

(we reply) that

just the

it is

117

same

(in the case of

inanimate

Sindhu yoked the comfortable

drawn by a horse.
As to the view that (they
1

car,

This is a panegyric of a river.

with regard to anthropomorphic actions, (we reply) that
same (in the case of inanimate objects)

it is

are praised)
exactly the

2
This too
before the sacriticer, they taste the delicious oblations.
Or else they may be both anthropomorphic and
is a panegyric of stones.
unanthropomorphic. Or else (the unanthropomorphic appearance) of the

Even

gods,

who

are really anthropomorphic, is their counterself in the form of

(Karma) as sacrifice is that of a sacrificer. This is the well-con-

action.

15

sidered opinion of those

who

are well versed in legendary lore.

(Here eiuts

tie,

seventh section.)

been said before that there are three deities only. Now we
Now the following are the
shall explain their shares and companions.
the
of
this
shares
world,
morning libation, spring, the Gdyinrl metre,
Agni
It has

hymn, the ratlantaram

the triple

enumerated in the

first place.

chant,

and the group of gods who are

Ayitayl (wife of Agni), Prill vl (earth), and Hcl (praise) are the women.
And all
its function is to carry oblations and to invoke the gods.
that which relates to vision is the function of Agni also. Now the gods

Now

with
(4)

whom Agni

Parjanya, and

is

(5)

jointly praised are (1) Indra. (2) Soma, (3) Vnruna,

the Rtavas. There is a joint oblation offered to, but no

joint panegyric addressed to,

Moreover there is
R<jveda)J'

Agni and Visnu

in

the ten books (of the

a joint oblation offered

Agni and Pusan. With regard to

panegyric addressed to.

stanza is cited (in order to show their) separate praise.

to,

but no joint

this,

the following

(Here ends ike eighth section.)

May
never

Pu.san, the wise, the

lost,

cause thee to

guardian of the universe, whose cattle are

this world.
May he hand

move forthwith from

thee over to these manes, and (may) Agni (entrust) thee to the benevolent
gods.

May

Pusan, the wise, whose cattle are never

x. 75. 9.

x.94.

the guardian

is

Mythology, pp. 15-20.

4

2.

According to Durga, the visible form of

gods, like air, the sun, &c., are the working
but the presiding deities of fire, Ac.,
are the real gods and they are nnthroposelves,

Cf.

Professor

Ifacdonell,

Vcdic

17
1

v. 1-3.

Ngh.

morphic.

who

lost,

AB. ii. 32; iii. 13; iv. 29; viii. 12,

KB. viii. 8. 9 xii. 4 xiv. 1. 3. 5; xxii.
GB. i. 1. 17. 21. 29; 2. 24 ii. 3. 10 12. 16;
Cf.

Brh. D.

i.

x. 17.

115-18.

AV.

18. 2. 54.

ADITYA

118

[7.

of the universe, i.e. he, the sun, is indeed the guardian of all created
The third verse,
beings, forthwith cause thee to move from this world.

'May he hand

thee over to the manes',

doubtful.

is

According to some,

refers to Pusan, (mentioned) in the preceding hemistich

others this extols Agni, (mentioned) subsequently.
(May)
it

according to

Agni

(entrust)

thee to the benevolent gods.

Suvidatram means wealth

find) with one preposition
(su and vi).

may

it

be derived from (the root) vid

from da

(su) or

(to give)

(to

with two prepositions

(Here ends the nintk section.)

Now

the following are the shares of Indra : the atmosphere, the midday
1
the
libation,
summer, the trfytubh metre, the fifteenfold hymn, the great chant,
and the gods who are enumerated in the middle place as well as the women. -

Now his

and to slay Vrtra. And all action

Indra's function also. 5 Now the gods with
jointly praised are Agni, Soma, Varuna, Pusan, Brhaspati,

function

is

to release the waters

that relates to strength

whom

Indra

is

is

Moreover, Mitra is jointly

Brahmanaspati, Parvata, Kutsa, Visnu, Vayu.
Varuna
Soma
with
Pusan
and
Rudra
with
Pusan with Vayu
praised
and Parjanya with Vata.
;

(Here ends the tenth

section.)

Now

the following are the shares of Aditya that world (i. e. heaven),
the third libation, the rainy season, the jagaM metre, the seven teenfold hymn,
:

the Vairu'pa chant, and the gods enumerated in the highest place as well as the
women. 4 Now his function is to draw out and hold the juices with his rays.
All that relates to greatness

is

Aditya's function also. He is jointly praised

One should frame the remaining

with Candramas, Vayu, and Samvatsara.

portions of seasons, metres, hymns, &c. in accordance with the distribution

of the places (already mentioned). Autumn, the anustiM metre, the twentyfold hymn, the Vairaja chant are terrestrial.
Winter, the pdnkti metre, the
7
twenty-sevenfold hymn, the &dkvara chant are atmospheric. The dewy
season, the aticcJtandas metres, the thirty-threefold hymn, the Raivata chant

are celestial. 8

(Here ends the eleventh

1

Cf.

long
2

is

KB. iii. 5; Yad

great

Ngh.

Cf.

KB.

18, 24,

29

what

is

'.

v. 4.

AB.

viii.

'

dirrjham brhat,

ii.

ii.

32

iii.

13

xiv. 1. 3. 5
3. 10.

12

4.

31

iv.

xxii. 2

viii. 12.

GB.

Brh. D.

i.

i.

17

7
;

1-17,

130-1

5
6

Cf.

'Enigmatical',
Cf.

AB.

ii.

32

MW;
iii.

'mysterious', Roth.

13; v.

viii. 12.

17

1.

9; xiv. 1. 3; xvi. 1; xxii. 3. 5;

29 ; ii. 3. 10 ; 4. 18 Brh. D.

19. 24.

Cf.

KB

'
:

These are Sakvar! verses. With

:

the characteristic of Sakvari verses.'

8

v. 5.

i.

these verily Indra was able to slay Vrtra

that Indra was able to slay Vrtra with them
is

Ngh.

section.)

viii.

18-16.

ii.

2-5.

ii.

KB.
GB.

KB.

Cf.

AB.

xxii. 9

v. 4.
;

xxiii.

12.

19

Brh. D.

viii.
i.

7.

12. 17

116. 131.

7.

METRES

13]

Stanzas are

119

from thinking, metres from covering, [hymn

derived from (the root) yaj (to sacrifice). Samu,
is measured out by the stanza, or it
may be

(so called)

from praising].

Yajus

is

called because) it
He thought
derived from (the root) as (to throw).
say they who are well versed in Vedic metres.

is (so

'

equal to the stanza,'

it

l
Gdyatrl is derived from (the root) gai, meaning to praise, or from gam
with tri by metathesis, i. e. three-coursed.
It fell out of (Brahma's) mouth while
There is a Brahmana passage
he was singing'. Usnih is (so called because) it has stepped out, or
it may be derived from (the root) sulk, meaning to shine. Or
comparatively
Ustilsa (headspeaking, (it is so called) as if furnished with a head-dress.
derived
from
snui
is
Kakubh
is (so
(the root)
(to wrap round).
dress)
Kakubh and kubja (crooked) are
called because) it has an elevation.
derived from (the root) kuj (to be crooked) or ul>j (to press down).
Amistiibh is (so called) from praising after. There is a Brahmana passage
It follows the Gdyatri, which consists of three verses only, (with its fourth
verse of praise). BrJtAttl - is (so called) from its great growth.
PaiJdi* is a stanza of five verses. The second member of the word
4
Tri$t\ibh is derived from (the root) stubh (to praise). But what does the tri
'

mean ?

(It

means

swiftest),

i.

e. it is

Or

the swiftest metre.

because)
praises the threefold thunderbolt. It
5
is the characteristic of the Tristubh.
that
thrice,
it

is

known

(it is

that

so called

it

praised

(Here eiids the twelfth section.)

Jagatl is a metre gone farthest, or it has the gait of an aquatic animal*

The creator emitted it when he was disis a Brahmana passage
Virdt 8 is (so called) from excelling, or from
inclined to do anything'. 7
being at variance with others, or from extension from excelling, because

There

'

the syllables are complete from being at variance, because the (number of)
syllables varies from extension, because the (number of) syllables is very
;

Cf.

GB.

GCajatri,

ii.

3.

10; Bib. Ind.

ccl.

p. 12S

verily, consists of eight syllables

5
:

'.

AB. iv. 28: Guyatrl conceived, she

Anustubh conceived,
gave birth to Anustnbh.
she gave birth to Pankti. Jayati conceived,
*

Cf. also

she gave birth to Aticchandas.'

2
Cf. KB. iii. 5 : 'What is long
3

Cf.

verses
4

'
:

AB. v. 1*.)
KB. xi. 2.

Cf. C4B.

ii.

3.

*
:

The-

'It

Durga.

ekfMasdksara rat triftnp

also

the waves of water.'

like

KB. xxx. 11: 'They

recite the

Jagatl during the night, they are verily

night metres
7 i.e. When he had lost all
pleasure in his
.

five

Bib. Ind. ed. p. 128

cf.

Cf.

and
is brhat'.

Punkti. consists of

spreads

five metres, Anititubh, Gayatri, Utnih, TriiWJt,

work.
10

third 'Khawta of the Dairafa Er>.h-

mana.

AB.

viii. 2.

Cf.

Durga.

AB.

syllables'.

vi.

20

'
:

Vir&t

consists of

ten

AGNI

120

Figuratively it is called the ant-waisted.

2
derived from (the root) pel, meaning to go.

PipUikd

large.

With these words, these

13

(ant)

is

whom

Those to

deities are dealt with.

[7.

the

hymns are addressed, oblations are offered, and stanzas are addressed are
3
Moreover,
by far the most numerous. Some are incidentally mentioned.
offers oblations to gods, having announced (lit. joined together) them
with their characteristic appellations, as to Indra, the destroyer of Vrtra,
to Indra, the deliverer from distress, and so
[to Indra, who excels Vrtra],
Some make a list of these also, but they are too numerous to be
on.

one

only which has

which chief praise is
Moreover, a seer praises deities with regard to
deity).
(Indra), the Vrtra-slayer, or the city-destroyer, and so
a list of these also, but they are too numerous to be
in a list. These (epithets) are mere indications of (a

together in a

collected

list.

enlist that appellation

become a conventional epithet and with reference

addressed (to the
their activities, as

Some make

on.

to

collected together
particular aspect of the proper) appellations, just as give food to a Br&hmana
who is hungry, or unguents to one who has taken a bath, or water to one
'

who

is

'.

thirsty

(Here ends the thirteenth

Now,

We

therefore,

we

shall

section,.)

take up the deities in their respective order.

whose sphere is the earth. From what root
the foremost leader, 6 he is led foremost in

shall first explain Agni, 5

Agni derived ? He is
sacrifices, he makes everything, to which

is

He

it inclines,

a part of himself.

make wet, it does

says Sthaulas^hlvi,
derived from three verbs', says Sakapuni, 'from
going, from shining or burning, and from leading.' He, indeed, takes the
letter a from the root i (to go), the letter ft from the root atij (to shine), or

'

a drying agent

is

not moisten.'

dah

'It

(to burn),

ing stanza

'

',

with the root ni

tlie

This metre has only a few syllables in the

Durga.
of the twelfth section

Brh. D.

The

i.

words

independent entities

; similarly
epithets
Vrtra-slayer ', &c., indicate a particular
activity of a deity, but do not represent th
>

like

and

this

Dojrota BrMmatia.
Cf.

follow-

fourteenth section.)

part of the thirteenth section are almost

identical with the third Kkawfa of the
3

The

as the last member.

(to lead)

addressed to him.

is

The whole

does not

is

(Here end*

middle.

it

17.

'hungry',

'thirsty', *o.,
describe a particular state of a person,

merely
but do not represent the individual himself

'

deity itself
B
Cf. Professor Macdonell,
PP- 88-100.

AB.

Cf.

v.

KKc
4

16: Agnir

,'

Ifytto&yy,

Agni

is

the

etymology givn by ProBrh. D. ii. 24.

fessor Macdonell, op, cit, p. 99

leader

also the

7.

AGNI

i;]

121

I praise Agni, placed foremost, the god, the priest

sacrifice ; the sacrifice!- and the best bestower of gifts. 1
I praise Agni, I beseech Agni.
The root -Id means to solicit, or to

Of the

Purohita (placed foremost) and yajua (sacrifice) have been ex(god) is (so called) from making gifts (Vda) or from being
(Vdip), from being radiant (*/dyut), or because his sphere is

worship.

Dew

plained.
brilliant

heaven.

He who

Sacrifice!*,

invoker.

called

is
also called deity (devata).
derived
from (the root) ku (to
(Hotd) (sacrificer)
The
best
Aurnav&bnft.
bestower
of
the most liberal
sacrifice), says
gifts
of
The
riches.
additional
stanza
is addressed to
giver
delightful
following
is

god

(deva)
is

'

',

him

also.

(Here ends the fifteenth section.)

Agni should be

solicited

by

seers, old as well as

new he
;

shall bring

the gods here. 2

who

should be

solicited, [should be worshipped], by older

are the younger ones, bring the gods to this
He (the student) should not think that Agni refers to this (terresplace.
trial fire) only.
The two highef luminaries (lightning and the sun) are
called Agni also.
With reference to this (the following stanza refers to)

May

Agni,

seers as well as

by

us,

who

the Agni of the middle region.

(Here ends the sixteenth

section.)

Let them procure Agni like beautiful and smiling maidens of the same
mind. Let the streams of clarified butter be united with fuel; enjoying
them th6 god, who has all created beings as his property, is gratified/'
4

maidens who have the same

(so called) from breathing
G
together or from thinking together. (Let them bend towards) Agni
of
like beautiful smiling maidens, is a simile.
Streams
clarified butter,
i. e. of water.
Let them be united with fuel. The root nas means to obtain
Let them

minds.

bend down towards

Samanam

(of

it

like

the same mind)

is

Enjoying them, the god who has all created beings as his
The root her means to desire to obtain, i. e. he desires
property
to obtain them again and again.

or to bend.

is gratified.

1.

i.

Reader, p.
i.

8
1

1;

of.

Professor

Macdonell, Vedic

1. 2.

8: VS. 17. 96.

Streams of water bend towards the

iv. 58.
i.e.

atmospheric

i.e.

Maidens who possess qualities such a8

youth, beauty, &c., have the same mind, i.e.

of di-voting themselves to their common hus-

8.

fire.

Durga.

band. Durga, who thus indirectly supports

polygamy,
*
i.e. The atmospheric fire.
Durga.

JATAVEDAS

122

The wave,

[7. 17

from the ocean.

rich in honey, has arisen

This

is

regarded

as referring to the sun.

He
mana

2
indeed, from the ocean and from the waters.
a
Brahmana passage
Moreover, there is
quotation.

deities.

This

rises,

The stanza following the present one explains

it

a Brah-

is

Agni is all the

more clearly.
:

(Here ends the seventeenth section.)

They call Agni Indra, Mitra, and Varuna (they) also (say) that he is the
Garutman of beautiful wings. The sages speak of him who is one
various ways they call him Agni, Yama, MatarisVan."4
The wise speak cf this very Agni, [and] the great self, in various ways,
;

divine
in

as Indra, Mitra, Varuna, Agni, and the divine Garutman.

Divine, born in
heaven. Garutman is (so called because) he is praised, or whose soul is
mighty, or whose soul is great. He to whom the hymn is addressed and
is offered, is this very (terrestrial) Agni.
These two higher
luminaries receive (praise and oblations) under this appellation incidentally

the oblation
5

only.

(Here ends the eighteenth

From what root is JdU'veddh

He knows all created beings,

derived
or he

section.)

known

is

to all created beings, or

he pervades every created being, or he has all created beings as his

property or wealth, or he has all created beings as his knowledge, i. e. discernment. There is a Brahmana passage that because, as soon as he was
else

born, he found the cattle, that

is

the characteristic of Jatavedas.

And

The

move towards

Therefore, in all seasons, the cattle

following stanza is addressed to him.
also

(Here ends the nineteenth

Agni.

section.)

will press sonia for Jatavedas.

He shall consume the property
to
the
He
takes
us, i. e. the assembly, across all
niggard.
belonging
obstacles ; Agni carries us across troubles like a river by means of a boat.) 8

(We

(We
1

iv. 58. 1

KB.

Cf.

ii. 1.

VS.

17.

89

xxv. 1.9; AB.

AB.

12

soma

will press

i.

Sad. B. 3. 7

cf.

teB.

i. <>.

i.

22.

ii.

2.

1.

i. e.

164. 46;

6 Cf.

Brh. D.

AV.
i.

',).

78.

10. 28.

unto Jatavedas, or Jatavedas

Cf.

The quotation

Brh. D.

12;

GB.

Agnir

MS.

1. 4.

(sacrificial)
8

14.

M.

AB.

v. 16.

3; TB.

ii.

for Jatavedas,

i.

MSS.
Durga.

devanum

hi

1)9.

of

i.

92
is

ii.

30-1.

untraced.

injufy,

Cf.

AB.

'Agni indeed

i,

is

15

the

animal of the gods'.

1.

the

The stanza
longer

Cf. 14. 33.

is

omitted by the
Roth, and

recension,

7.

JATAVEDAS

ai]

123

worthy of being worshipped. For the pressing and straining of the

immortal king, i.e. the soma, he shall consume, i.e. he will burn with
determination, or reduce the property of the niggard to ashes, for the sake
The meaning is that he will cause soma to be offered. He
of sacrifice.
takes us,

i.

e.

the assembly, across

all obstacles, all difficult

places.

Agni

a very deep and broad stream, by

a boat, i. e. he helps us to overcome difficulties as if he were to take us
The following additional stanza is
across a river by means of a boat.
carries us across troubles like

addressed to him

Do ye

river,

also.)

impel Jatavedas, the strong horse, to

on

sit

this

our grass. 2

actions impel Jatavedas, who pervades everywhere.

Or
be a simile, i. e. Jatavedas, who is like a horse, may he sit on
In the ten books (of the Ryvedv) there is but a single
this our grass.

With your

else it

may

hymn, containing three stanzas in the Gayatri metre, addressed to Jatavedas.

But whatever is addressed to Agni, is associated with Jatavedas too./ He
(the student) should not think that this refers to (terrestrial) Agni alone
even these two upper lights are called Jatavedas also.

With

reference to this, (the following stanza refers to) the Agni of the

middle region.
Let them procure like maidens of the same mind. 3

we have

This

Now

already explained.

(the following stanza refers to)

the sun.
5

uplift him, Jatavedas.

shall explain this later on. 6

They

We

and the oblation is offered, is

two upper luminaries receive

this

whom

He, to

(praise

the

hymn

is

addressed

Agni Jatavedas. These

and oblations) under this appellation

very

(terrestrial)

incidentally only.

(Here ends the twentieth section.)

From what

He
1

root

is

Val^vdnaru. derived

leads all men, or all

The whole comment

is

men

omitted by MSS.
and Durga.

stanza, together

with

its

explanation,

is

and similar

to that of the author of the four-

teenth chapter. It is, as a matter of fact,

almost identical with the commentary of
14. 33. The few minor differences seem to be

made

witli a deliberate intention to give

it

else,

VaUvdiumt may be

8; VS. 17.

iv. 58.

The

style in which this passage is

written is quite different from that of Yaska

spurious.

Or

different appearance, but without success.

x. 188, 1.

of the longer recension, Roth,

The

lead him.

See
i.
-

31

50. 1

VS.

9.

17.

7.

'AV. 13.

41

See

12. 15.

See

18.

2.

16

20. 47. 13

SV.

J.

8. 41.

Cf. Professor Macdonell, Vviic

Mythology, pp. 03-4.

VAISVANARA

124

a (modified form) of vi&udn-ara, i. e. who pervades

following stanza is addressed to him.
(Here ends

May we

tfte

21

[7.

all

created beings.

The

twenty-first section.)

be in the goodwill of VaisVanara, for he indeed is the king,

Born from this world, he beholds this entire
all the worlds.

the refuge of

Vaisvanara stretches with the sun. 1

this world, he surveys the entire universe.
VaisVanara
stretches together with the sun.
May we be in the benevolent will of

universe.

Born from

Vaisvanara, i. e. of him who is the king and the place of refuge of all
created beings. But who is Vaisvanara ? The preceptors say, This is the
atmospheric fire, for the seer praises him with regard to the phenomenon
'

of rain

'.

(Here ends the twenty-second

section.)

I will proclaim the greatness of the bull.

Supplicating men attend
him
Vrtra.
is
the
of
The
who
VaiSvanara
upon
slayer
Agni killed the
2
demon, shook the waters, and shattered 6ambara.

I will speak forth the greatness, i.e. the pre-eminence of the bull,

the sprinkler of the waters. Supplicating men, i. e. whose request is

and who are desirous of rain, attend upon, i. e. serve him,
who is the slayer of Vrtra, i. e. the cloud. Dasyu (demon) is derived from

i.

e.

to be granted,

(the root) das, meaning to lay waste in him the juices are wasted, or he
causes works to be laid waste. 3 The VaiSvanara Agni slew him, shook the
:

waters, and shattered 6ambara, i. e. the cloud.

Now (the reference is) to that sun,' say the older ritualists.
1

The

handed down in the sacred texts is that the increase of libations

in accordance with the ascending order of these worlds.
After the

tradition
is

The sacrifice!* accomplishes

ascension, the series of descending is designed.
this series of descending with the VaisVanara hymn, 4 recited on (the
But he
occasion of) the invocation addressed to Agni and the Maruts.
should not lay too much emphasis on the hymn, for it is addressed to Agni.
From thence he comes to Rudra and the Maruts, the deities whose sphere is
from thence to Agni, whose sphere is this very world, and
5
this
on
spot that he recites the hymn.
precisely
Moreover, the oblation assigned to VaisVanara is distributed in twelve
6
potsherds, for his function is twelvefold. Moreover, there is a Brahmana

the atmosphere

it is

8
3

i.

98.

i.

59. C.

i.e.

waste

if

Vs. 26.

Works

7.

like agriculture, &c., are laid

the rain

is

-withheld.

Durga.

17.

vi.

8-9.

Cf.

Brh. D.

Cf.

AB.

vii.

i.

102-3.

'.);

KB.

iv.

Brh. D.

ii.

16-

7.

VAISVANARA

23]

125

Vaisvanara. 1 Further, the invocapassage: That Aditya verily is Agni

Who
to
VaisVanara, the sun, as
tions in the liturgy are addressed
'

2
illumines heaven and earth'.

He indeed illuminates both heaven and earth.

3
hymn is addressed to VaisVanara, the sun
He shone present in heaven.

Further, the chdiulomika

Further, the havispantlya*

He, indeed, shone present in heaven.
libation to be drunk) hymn is addressed to VaisVanara, the sun.
This very (i. e. terrestrial) fire is VaisVanara,' says 6akapuni. 5 These
two upper lights are called VaisVanara also. This (terrestrial) tire is called
Vaigvanara, because it is engendered from them (i.e. the upper lights).
But how is it engendered from them ? Where the lightning fire strikes
e.
(i.

a place of shelter, 6 it retains the characteristics of the atmospheric fire,

i. e.
flashing in waters and becoming extinguished in solid bodies, as long as
But as soon as it is seized upon, this very
(that object) is not seized upon.
is

produced,
(terrestrial) fire
blazes in solid bodies.

Now

which becomes extinguished

in water,

and

is the process of its production) from the sun.

revolved towards the northern hemisphere, a person
holds a polished (piece of) white copper, or crystal, focusing the sun-rays
in a place where there is some dry cow-dung, without touching it it blazes

(the following

The sun having

first

forth,

and

this

very

(terrestrial) fire is

produced.

Moreover, the seer has

said:
8
Vais*vanara stretches with the sun.

But the sun

ticular

kindles this

itself

cannot stretch together with his own self.

together with something different only.

stretches

thing
fire

from

this world, the rays of that

A parOne

one become manifest from

Having seen the conjunction of their light with the

flames of this terrestrial fire, the seer made (the above-mentioned) remark.
Now (had VaisVauara been the sun), there would have occurred expressions relating to VaisVanara in those same hymns and shares which are

the other world.

i.e. Savitr, [Surya], Pusan, Visnu, and [the

would
have praised him by (attributing to him)
they

assigned to celestial deities,

And

VisVedevas.]
the functions of the sun, as thou risest, tliou settest, thou revolvest, &c.
It is only in the hymns addressed to Agni that there are found expressions
Tho quotation
The quotation
VS.
ar

38.

92

chandomas
x. 88.

Cf.

Roth,

is

untraced.

is

untraced.

KB. xxx. 10,

also AB. v.
GB. i. 2. 20.

cf.

;
'

cf.

cf.

o2>. cit.,

p. 109.

7
'

i. e. Wood or water.
Durga.
This shows that Yaska was familiar with

cattle verily

the scientific law of the refraction of heat and

1 6.

light.
8

i.

98.

t.

VAI&VANARA

(7.

33

And the seer praises him (by attributing to him)

relating to VaisVanara.
of
thou carriest, thou cookest, thou burnest, and
as
functions
the
Agni,
so on.

As
menon

to (the view) that the seer praises

of rain, (we reply) that

it is

him (by

attributing) the pheno-

possible with regard to this

(terrestrial)

fire also.

Uniform with days, this water goes up and falls down again.
1
bring new life to earth, fires animate heaven.
This stanza is explained by the mere reading of it.
(Here ends the twenty-third

Clouds

section.}

steeds having beautiful wings clad in waters fly up their dark

They turned round from the seat of waters, and lo the

The bay

course to heaven.

earth

is

made wet with

clarified butter. 2

The dark egression, i.e. the njght of the sun. Bay steeds having
When
beautiful wings are the draught-animals, i. e. the rays of the sun. 3
from heaven, from the common dwelling-place of waters, i. e. the sun, they
turn

down towards the earth, the latter is made wet with clarified butter,
The word yhrta is a synonym of water; it is derived from
Moreover, there is a Brahmana
root) ghr, meaning to besprinkle.

water.

i.e.

(the

passage: Agni verily sends forth rain from this world. Having become
[indeed] the space-coverer (i.e. cloud) in the atmosphere, it. rains; the

Maruts conduct the emitted rain. When, indeed, the sun turns round fire
with his rays, then it rains. 4 As to (the view) that after ascension the
series of descending is designed, (we reply) that this takes place by the
injunction of the sacred texts. As to (the view) that the oblation assigned
to Vaisvanara is distributed in twelve potsherds, (we reply) that the number of potsherds has no (reference to) the explanation (of the function),
5

assigned to the sun is distributed in one, as well as

As to the Brahmank quotation, (we reply) that the
Brahmanas, indeed, speak of many divisions, as the earth is Vaisvanara,
6
the year is Vaisvanara, Brahmana is VaiSvanara, and so on.
the oblation

for

in five potsherds.

As to (the view) that invocations in the liturgy are addressed to

VaisVanara, the sun, (we reply) that the liturgy is addressed to this very
Who shone for the tribes of men.' 7 As to (the view) that
(terrestrial) fire.
'

i.

164. 51

i.

1C4. 47;

TA. i. 9. 5.
AV. 6. 22. 1.

Cf Brh. D.

ii.

<

TS.

Cf.

ii!

4. 1.

KB.v. 8

KS.

Atha

The quotation

'The

xi. 10.

yat saurya, ekakapalah.

Durga.

is

quotation

terrestrial fire

8-9.

untraced.
is

untraced.

which shines

for

It

men

is

the

alone.

7.

VAISVANARA

a;]
l

the chdndomika
it is

hymn

is

addressed to this very

addressed to VaisVanara, the sun, (we reply) that

(i. e. the terrestrial) fire.

Sacrificed with blazing fires.

burning

fires

that the

hymn,

127

12

Blazing fires, profusely generated fires, or

with them that the sacrifice is made. As to (the view)
Libation to be drunk is addressed to VaisVanara, the sun,

it is
3

(we reply) that

'

',

addressed to this very (terrestrial)

it is

fire.

(Here ends the twenty-fourth section.)

The undecaying and pleasant libation to be drunk is sacrificed in fire

which touches heaven and knows the sun. For its maintenance, existence,
and support, the gods spread it with food. 4

The

oblation which

is sacrificed

various actions,
this fire

is to be drunk, which is
pleasant and undecaying,
which touches heaven and knows the sun. For all the
i. e. maintenance, existence, and
support, the gods spread

in fire

with food.

Moreover, the seer said

(Here ends the twenty-fifth

The mighty

seized

him

in the lap of the

the king worthy of honour.

sectioii.)

waters

the tribes attended on

The messenger brought Agni from the

MatarisVan (brought) VaisVanara from afar. 5

Seated in the lap, in the bosom, of the waters, i.

e.

in the

sun,

mighty world of

the atmosphere, the groups of mighty atmospheric gods seized him like tribes
who wait upon the king. Worthy of honour, having panegyrics addressed
to him, or worthy of respect [or worthy of worship]. Whom the messenger
of the gods brought from the shining one, the sun

who drives away darkness,

things and who is very far. [Or else] the seer called Matarisvan,
whoimpels
the bringer of this VaisVanara fire.
Matarisvan is air it breathes in the
or
in
moves
the
atmosphere,
quickly
atmosphere. Now the seer praises
him with the following two stanzas in order to enter into all places.
all

(Here ends the twenty-sixth

section.)

At night Agni becomes the head of the world. Then in the morning he
born as the rising sun. This is the supernatural power of the holy ones
that with full knowledge he accomplishes the work so quickly. 6
The head is (so called because) the body depends on it. He who is the
head 7 of all beings at night is Agni, thence he himself is born as the sun rising
is

VS.

6ftnkh. 6r. S. x. 10. 8C

33. 92.

x. 88.

vi. 8. 4.

x. 88. 6.
7
.

4 x.
.

88.

1.

Just as

it is

a head, so life

Durga.

is

impossible to live without

not possible without fire.

VAISVANARA

128

[7.

27

They know this profound wisdom of the holy gods who

accomplish sacrifices: the work that he performs with full knowledge,
The stanza following this
i.e. hastening he goes through all places.
1

in the morning,

explains

more.

it still

(Here ends the twenty-seventh

section,.)

in heaven, the gods generated Agni, who fills both heaven

with
earth,
powers. They made him for a threefold existence indeed.
He ripens herbs of every kind. 2
The gods made that Agrii, whom they generated in heaven and earth
with a hymn and who fills both heaven and earth, with [powers], i.e.

With a hymn,

and

actions, for

celestial (existence)/

'

For the
There
says &akapuni.

threefold existence.

terrestrial,

atmospheric, and

Brahmana passage: Its

With these words, the seer
a

is

which is in heaven, is the sun. 3

Now, in the following stanza, the seer
praises him with reference to fire.
praises him with reference to the sun.
third part,

(Here ends the tweitiy-eighth section.)

When

the holy gods

.set

When

him, the sun, the son of Aditi, in heaven.

the ever- wandering pair come to life, then they behold all the worlds. 4
When all the holy gods set him, the sun, [Aditi's son], son of Aditi,
in heaven, when the wandering couple, i. e. the couple that always wanders
together,

i.

How

the sun and the dawn, were created.

e.

is

the

word

mithuiut 6 (couple) derived ? It is derived from (the root) mi, meaning to

depend, with the suffix thu or tha, having the root nl or van as the last
member. Depending on each other, they lead each other, or win each
other.

human couple is derived from the same root also

or else they win each other, when they are united. Now. in the following
stanza, the seer praises him with reference to Agni.
Its (meaning),

'

e.

i.

',

(Here cuds the twenty- ninth

Where

section.)

the lower and the- higher dispute as to which of us, the two
knows more. The friends who enjoy together, and

leaders of sacrifice,

7
accomplish the sacrifice, were- competent. Now who will decide this ?
Where the divine sacrifices, i. e. this (terrestrial) and that atmospheric

fire

Cf.

AB.

when

viii

The sun
Hfe

setting.

Agrii verily is born

M th

verily enters into

x. 88. 11.

then

Cf.

un'.

x. 88. 10.
*

The quotation

is

untraced.

disappears.

AB.

v.

16

mithunam

vat

'cattle verily are the couple*.

Cf. Muir, op. cit., vol. v, p. 207.
;

x. 88. 17.

pa/avaA,

VAlSVANARA

8. 2]

129

Agni, dispute, as to which of us two knows more about the sacrifice.

Which of the priests, who tell the same tale, and who enjoy together,
and who are the accomplishes of sacrifice, will decide this for us?

The stanza following

this explains it still

more

clearly.

(Here ends the thirtieth section.}

O Matarisvan, as long as the birds of beautiful wings wear directly the

illumination of dawn, so long the Brahmana, sitting lower than the sacrifice,
and approaching the sacrifice, bears it. 1
As long

as there

is

The

the illumination or the manifestation of dawn.

*

directly
particle of comparison is here used in the sense of
it .directly here'.
(As long as) birds of beautiful wings,

',

as

place

which

fly

these nights, O MatarisVan, wear the light of

the bright colour, so long the Brahmana sacrificer, who approaches the
sacrificer and sits lower than this sacrificer, i. e. this Agni, bears it.
in a beautiful manner,

But the

i. e.

recitation of the sacrificer is addressed to VaisVanara,

who

is

divine Savitr, he chooses thee, i. e. this fire, for the sacriwith

fice, along
thy father, VaisVanara. The seer calls this very fire
Savitr (stimulator), and the atmospheric or the celestial fire, who is the

not Agni

'

progenitor of all, father '. He to whom the hymn is addressed and the
oblation is offered is this same (terrestrial) Agni VaisVanara. These two
upper luminaries receive (praise and oblations) under this appellation
'

incidentally only.

(Here ends the

thirty-first

CHAPTEE

VIII

FROM what root is dravinodah (giver of wealth) derived ? Dravinam

means wealth (so called) because people run ( */dru) towards it, or strength
(so called) because people run by means of it; dravinodah (therefore)
means the giver of wealth or strength. 2 The following stanza is addressed
to him.

(Here ends the first

section.)

Thou

art the giver of wealth.

In worship, the priests with stones in
hands adore the god in sacrifices. 3
It is thou who art the giver of wealth. 4
The word dravinasah means

their

x. 88. 19.
a

i.

cit.

cf.

Brh. D.

'

Distributor of blessings
p. 116 ; cf. also Grassmann,
'

ii

Roth, op.
cit., p. 645

cf.

op.

15. 7.

Roth construes dravinoddh with

priests,

taking it as nom.pl. Yflska, however, explains

it

25.
I

as

nom.

sing.

DRAVINODAS

130

[8.

people who sit down (to distribute) wealth, or who prepare (offerings of)
Or else it means a cup of soma let him drink from this.' They
wealth.
*

i. e.
implore, praise, increase, or worship the god in sacrifices.
he is
It is Indra
But who is this giver of wealth ?
says Kraustuki
the most liberal giver of strength and wealth, 1 and all deeds relating to
strength belong to him/ The seer also says

adore,

'

'

',

indeed born of energetic strength. 2

Moreover a seer calls Agni a descendant of the giver of wealth, because
he is born from him. 3
I think he

Who

is

stones. 4

two

between

fire

generated

This

too

is

a Vedic

quotation.
Further,

there are expressions relating to the 'giver of wealth' in

and offered to the seasons. 'Indra's drink',
(stanzas used in) sacrifices
vessel.
their
of
Further, he is praised with reference
again, is the (name)
to the drinking of soma.
Further, a seer says
and his descendant drink. 5
'

This very

e.

(i.

terrestrial)

Agni

May

"

called

is

the giver of wealth

giver of wealth

",'

says

'

'

akapuni. The expressions referring to the giver of wealth are found in

6
hymns addressed to Agni only.
Gods supported Agni, giver of wealth. 7 This too is a Vedic quotation.
As to (the view) that Indra is the most liberal giver of strength and wealth,
(we reply) that all gods possess supernatural power. As to (the quotation)

indeed born of energetic strength 8 (we reply) that this

very (i. e. terrestrial) tire is produced when churned with energetic strength
child of
he is therefore called son of strength ', offspring of strength
9
As to (the view) that a seer calls Agni a descendant
strength and so on.
of the giver of wealth ', (we reply) that he is so called as he is generated

'

think he

is

',

'

'

'

',

'

',

by the

who

priests,

oblations.

are here called

to (the view) that

reply) that it is a

are

called

Brh. D.

Cf.

'

is

the overlord. 11

Indra's drink

'

is

e.

Agni

12.

ii.

'

belonging to

Vayu

61.

iii.

i.

is

p.

born from Indra.

AV.

Brh. D.

96.

because they offer

Durga.

20. 34. 3.

iii.

is

is a Vedic quotation.
As
of their drinking-cup, (we
as all the cups used in drinking

name

untraced.

65.

91

Brh, D. iii. 62, 64.

Brh. D. iii. 63-4.
AV. 4. 39. 9 VS. 5. 4.

Vedic Mythology,

translates bhaktimdtram as ehrende

(Einladwig),

op.

is

cf.

cit.,

bhakti

1.

to (the view) that he

Cf.

"
" Roth
op.

x. 73. 10.

Cf. Professor Macdonell,

As

'.

10

The quotation
Cf.

',

This too

the

mere apportionment, 12

x. 73. 10.
i.

givers of wealth

10

This son of seers

soma

'

ct't.,

p.

i.

e.

'

honouring invitation'.

See

116: the etymological meaning of

V&/tcy) is distribution, cf. Grassmann,

p. 921.
Durga's explanation of the

same word

is

not quite clear.

DRAVINODAS

4]

8.

praised

131

with reference to the drinking of soma, (we reply) that this

happens in his (Agni's) case also.

Accompanied by associating troops, and

drink soma. 1

rejoicing,

This

As to (the quotation) May the giver of wealth

a Vedic quotation.
and his descendants drink ', (we reply) that it refers to this very (i. e. terl

too

is

restrial) fire.

(Here ends the second section.)

thy draught animals, with which thou di ivest without being

become fat. O lord of the forest, O courageous one, drink thou
soma, O giver of wealth, from (the cup called) nestra, together with the

May

injured,

seasons.-

May thy draught animals, i.e. the team which draws (the chariot),
with which thou drivest, without suffering any injury, become fat. Be
and having approved, 4 O courageous one, (drink)
thou from the nestra (cup), placed on the subordinate altar. Dhisnya

firm.

Having

dhisaiiya,

i.

stirred

the subordinate altar, (so called) because

e.

it is

the place of

Dhiscwid [means speech] is derived from (the root) dhis used in

the sense to hold '. 5 Or else it distributes or procures intelligence. He is
called 'the lord of forests', because he is the protector or benefactor 6
recitation.

'

Vanam

of forests.

with the seasons,

from (the root) van

with periods of time.

(forest) is derived

i. e.

(Here

etids

tlie

(to win).

Drink

third section.)

Now therefore the Aprl deities. From what root is Aprl derived?
From (the root) dp (to obtain) or from prl (to please). There is also a
Brahmana passage One pleases them with Aprl hymns. 7
Of these,
Idhma (fuel) comes foremost. Fuel is (so called) from -being kindled
'.

(sam Vidh).

The following stanza

is

addressed to him.

(Here emls the fourth section.)

1

v. 60. 8.
ii.
(

meaning.'
6

37. 3.

Having mixed,

i.

e.

mixed together with

the finger. It is the habit of the people who

drink, to shake the liquid with their finger.'

Du/ga.
4

Durga paraphrases

yamya,

i.e.

'having

abhi-gtirya

lifted

translates aafnehmend, i.e.

Grassmann, op. cit., p. 402.

by abhyud-

up'; Roth

(op. ct'6)

'taking up',

cf.

8
Speech holds the meaning, for eternal
indeed is the connexion between speech and

Durga.
According to Durga, Agni

is the protector
of forests, or trees of forests, because he does
not burn them, although he is capable of

doing so, as he exists in their interior. Roth

has misunderstood Durga, as the following

remark of his shows

'
:

Agni

is

so called

because, according to Durga, he can burn

wood'.
iii.

See

op.

cit.,

p.

26.

AB.

ii.

KB.

x. 3. 2.

116;

cf.

Brh. D.

IDHMA

132

[8. 5

Kindled to-day in the abode of man, O god, having all created beings as
thy property, thou offerest sacrifice to the gods. And, O wise one, having
thou art the messenger, thou art the
plenty of friends, bring (them)
;

learned bard. 1

Kindled to-day in the house of every man, O god, having all created
beings as thy property, thou offerest sacrifice to the gods. And O wise one,
2
i. e. one who
possesses knowledge, having plenty of friends, bring them.

Thou

the messenger, thou art the [learned],

art

Idhma

'

knowledge, bard.
says akapuni.

is

i.e.

having profound
'It

says Katthakya.

sacrifice,'

is

Agni,'

It is clarified butter/ says Katthakya.]

Tanuiwpout? one's own son
['
The word napdt is a synonym of offspring which does not immediately
succeed a person (i. e. a grandson) 4 it is very much propagated downwards. In this case, the cow is called tanu (because) delicious things are
prepared (tatdh) from her. Milk is produced from the cow, and the clarified
butter is produced from milk.
It is Agni,' says Sakapuni.
Waters are
here called tanu (because) they are spread in the atmosphere.
Herbs and
trees are produced from waters and this (fire) is produced from herbs and
'

'.

'

The following stanza

trees.

is

addressed to him.

(Here ends the fifth

section.)

bright-tongued Tanunapat, having anointed the leading paths of

the sacred rite with honey, be sweet. Directing the act of worship and our

thoughts together with our prayers, carry our

Nara-saima, is sacrifice', says Katthakya

sacrifice to the gods.

'

'
;

seated

men

'

It is Agni
V&ams) gods in sacrifice.'
says 6akapuni
praised by men.' The following stanza is addressed to him.
(

',

(Here ends the sixth

(nardk) praise
he is to be
'

section.)

Of these, the gods, who are skilful, pure, meditative, and who enjoy
both kinds of oblations, we will praise the greatness of the adorable
Narasamsa with sacrifices. 7
AV. 5. 12. 1 VS. 29. 25.
Durgu explains the word mitrd-mahah as
'one who is honoured by his friends'; ac-

grandson of the cow

p. 117, it means
The accent shows
it to be a possessive
compound, and it may be
translated as 'one
whose might is his

to

x. 110. 1

cording to Roth,
i.

huldreich,

friends'
8

son

e.

'

op.'

gracious

cit.,
'.

cf.

Grassmann,
According to Durga,

',

and

from the cow

which

grandson

'

Roth

does not necessarily mean

but a descendant in general
Grassmann, op. cit., p. 520, a son of one's
,

loc. cit., it

a grandson

'

'

',

'

cf.

own

self.

Cf.

means a 'grand-

the

2; AV. 5. 12. 2; VS. 29. 26.

Cf. Brh. D. ii. 28
iii. 2^3.

1040.

signifies (1) clarified butter,

offspring of milk,

(2) Agni, the

op. cit., p.
it

of waters, i.e. the offspring of trees and herbs

which are produced from waters. According

is itself

i.

e.

produced

thus clarified butter

is

the

Brh. D.

ii.

27.

x. 110.

vii. 2.

2; VS. 29. 27.

8.

BARKIS

9]

Of these, 1 the gods, who are

tion, and who enjoy oblations

133

of noble deeds, pure, promoters of meditaof both kinds, i. e. the soma and other

and the supplementary ones, we will highly

of
the
the
holy Naras*amsa.
greatness
praise
Ilah 2 is derived from (the root) id, meaning to praise, or from liidh
The following stanza is addressed to him.
(to kindle).
oblations, or the mystical

(Here ends the seventh

Being invoked thou art

come united with the Vasus.

As

the gods.

such,

section.)

be praised and worshipped.

O Agni,
great one, thou art the sacrificer of

to

excellent sacrificer, do thou sacrifice to them, incited

(by

us).

Being invoked thou shouldest be praised and worshipped. O Agni,

come associated together with the Vasus. O great one, thou art the sacrificer
of the gods. The word yahva is a synonym of great, i. e. gone ( Vya), and
invoked

As

Vhu).

Barhih*
stanza

such,

excellent sacrificer, do thou sacrifice to them,

Incited, impelled, or implored.

incited (by us).

best sacrificer.

(grass) is (so called)

Excellent sacrificer, the

The following

from growing rapidly.

addressed to him.

is

(Here ends the eighth section.)

The grass in the eastern direction is twisted at daybreak with injuncHe spreads it farther and farther to
tions for the covering of this earth.
make the best and most comfortable seat for the gods and Aditi. 6

The grass in the eastern direction is strewn at daybreak, in the first

6
period of the day, with injunctions in order to cover this earth. He
spreads it [farther and farther] it is scattered to a great extent, or spread
:

to a great extent.
most comfortable seat
Best, excellent, or very wide.
for the gods and Aditi. The word syonam is a synonym of comfort; it is

derived from (the root) so (to rest)

resorted
1

Roth

(op. dt.j p.

Narafawsasya,
lar.

which

is

118) construes etdm with

the plural with the singu-

i.e.

grammatically impossible.

He

defends himself by saying that Narafaiiisasya

= Narandm, but without any support or

He

justification,

imperium

men
2

'.

Cf.

they rest in

it,

or

it

is

to

be

to.

tentns,

Cf.

AB.

explains this as virorum

'
i.e.
holding power over

Grassmann,
ii.

1,

i.e.

op. cit., p.

713.

the food of oblation.

According to Roth, loc. dt., it means one

whom prayer is addressed, i.e. Agni.
s
x. 110. 8
AV. 5. 12. 3 VS. 29. 28.
;

to

Cf. Profesaor

Macdonell, Vedic Mythology,

p. 154.
8
c

x. 110. 4

Roth,

luculo,

i.

e.

op.
'

AV.

cit.,

at

5. 12.

4; VS. 29. 29.

p. 119, translates vastoh

dawn

'for covering'. Cf.

',

by rftand Durga explains it as

Grassmann,

op.

cit.,

p. 1238.

DAWN AND NIGHT

134

Dvdrah (door) is derived from (the

dru (to move), or from the causal of vr

root)

ju

[8. 9

from

(to press forward), or

The following stanza

(to exclude).

addressed to them.

is

(Here ends the ninth

section.)

Spacious doors remain wide open like beautiful wives for their husbands.

divine doors, great and all-impellers, be easy of access to the gods. 1

Having spaciousness, make yourself wide open as exceedingly beautiful

wives do their thighs for their husbands in sexual intercourse. The thighs
are the most beautiful parts (of the body). O divine doors, mighty,
It is
i. e.
great. All-impellers, i. e. all come to the sacrifice through them.
*

It is Agni/ says Sakapuni.

the door of the house,' says Katthakya.
dawn and night. Dawn has been explained. The word
Usdsdnalctd
naktd is a synonym of night it anoints beings with dew or else it is
:

(because) its

night
addressed to them.
(called)

colour

is indistinct.

The following stanza

is

(Here ends the tenth section.)

Pressing forward, adorable, brought near each other, dawn and night
the divine women, mighty, shining beautifully and putting forth beauty

adorned in a radiant manner,

i.

may

sit

down on

the seat

(yoni).

4
Smiling or causing good sleep, may (they) take their seat or sit down,
e. the holy ones, neighbours of each other, divine women, mighty,
shining

and putting forth beauty adorned in a radiant

derived from (the root) sue, meaning to shine.
(radiant)
The word pesas is a synonym of beauty it is derived from (the root) pis
beautifully,

i.

e.

resplendent,

&ukra

manner.

is

(to

adorn)

it is

well adorned.

Daivya, hotdra means the two divine sacrificers, i.e. this (terrestrial)
and that (atmospheric) Agni. The following stanza is addressed to them.

(Here ends the eleventh

The two divine

of sacrifice for the

section.)

sacrificers are foremost, sweet-voiced,

man

and the measurers

They are inciters, active in the sacrifices,

and with injunctions point out the light in the eastern direction. 6
1

x. 110.

AV.

Cf. Brh. D.

x. 110.

5. 12.

to worship.

5; VS. 29. 80.

iii. 9.

6; AV. 5. 12. 6; 27. 8 VS. 29. 81.

Yaska explains suscayanfi as smiling, or
causing sleep '. Durga follows Yaska. Ac;

'

op.

sutvi,

to distribute'

Sayana's derivation quoted by Roth, loc. cit.

It is, however, a participle of sutvi which
cf.

cording to Roth,

nominative form of

oit.,

p.

119, it is a de-

is
'

derived from su (to press), and

means

'

pressing

x. 110. 7

cf.
;

Grassmann,

AV.

5. 12. 7

op. cit., p. 1558.

VS.' 29. 82.

TVASTR

8. 15]

135

The two divine sacrificers are foremost, endowed with sweet speech,
and the creators of sacrifice for the man [for every man] to worship.
They are inciters, workers in sacrifices, who enjoin that one should offer
sacrifice in the eastern direction.

The following stanza is addressed

Tisro devlh means the three goddesses.

to them.

(Here ends the twelfth

section.)

the light of the sun come to our sacrifice quickly, and speech, here
instructing like man May Sarasvati and the three goddesses of noble deeds

May

sit

on

most comfortable seat of grass. 1

the light of the sun come soon to our

this

May

(called) bharata its light (therefore) is

instructing here like a man, (come to
:

May

us).

The sun

sacrifice.

2
(called) bharati.

And

is

(may) speech,

Sarasvati and the three

goddesses of noble actions sit on this comfortable seat of grass.

Tvastr 3 (is so called because) it pervades quickly,' say the etymologists.
Or it may be derived from (the root) tvis meaning to shine, or from tvaks,
'

The following stanza

to do.

meaning

is

addressed to him.

(Here ends the thirteenth

section.}

O wise and excellent sacrificer, incited (by us) sacrifice here to-day to
the god Tvastr, who adorned these two progenitors, i.e. heaven and earth, and
4
all the worlds with beauty.
wise and excellent sacrificer, incited (by us) sacrifice here to-day to
god Tvastr, who made these two progenitors,

i.e.

heaven and earth, and

created beings beautiful.

According to some, Tvastr is an atmospheric
5
he
is enlisted among the
because
He is Agni,'
deity,
atmospheric gods.
The
another
is
addressed
to
him.
stanza,
following,
says Sakapuni,

all

(Here ends the fourteenth

section.)

light, the beautiful one grows among them, elevated by

glory in the lap of the oblique. Both were afraid of Tvastr,
who was being born, turning back, they both serve the lion. 6
Light is (so called) from making (things) well known. The diffuser of

Spreader of

own

his

light, the beautiful

from the root car

1

x. 110.

According

light

of

the

AV.
to

one grows among them. Carn (beautiful) is derived

be diffused). Jihmam (oblique) is derived from the

(to

5. 12.

means 'the
But bharati and ild

sun'.

evidently stand in opposition to each other

as goddesses of speech
op. cit., p. 938.
i.

e.

VS. 29. 33.

Yaska, bharati

cf.

Grassmann,

Cf. Professor

Macdonell, Vedic Mythology,

pp. 116, 117; cf. Brh.D. iii. 16.

-x. 110. 9 ; AV. 5. 12. 9; VS. 29. 34.
5
*

Cf.
i.

Brh. D.

95. 5.

iii.

25.

LORD OF HERBS

136
root

ha, (to

bound).

Elevated, held up.

By

[8.15

own

his

glory,

by the glory

Both were afraid of Tvastr, who

lap,
was being born. [Turning back, they both serve the Hon.] Heaven and
earth, or day and night, or the two sticks of wood turned towards the
1
attend upon him.
lion, i. e. the vanquisher, they both
of his

own

In the

self.

i.

bosom.

e.

(Here ends the fifteenth

section.)

2
(lord of herbs) has been explained.
him.
to
is addressed

The following stanza

Vanaspatih

(Here ends the sixteenth sectum.)

Preparing the food and the season by oblations to the gods, bestow them
May the lord of herbs, the god pacifier, and Agni enjoy the
3
with
oblations
honey and clarified butter.
thyself.

4
Having prepared the food and

oblations at the proper time of performon

bestow
the
sacrifice,
thyself.
May these three, i. e. the lord
thyself
ing
of herbs, the god pacifier, and Agni, enjoy the oblation with honey and
clarified butter.

But who

is
'

Katthakya.

'It is the

the lord of herbs'?

It is Agni,' says

Sakapuni.

The

sacrificial

post/ says
following, another stanza, is

addressed to him.

(Here ends the seventeenth

section.)

lord of herbs, lovers of the gods anoint thee with divine

Whether thou standest uplifted or whether thy abode

sacrifice.

honey
is

in

in the

6
lap of this mother, here bestow wealth on us.
lord of herbs, with divine honey and
Lovers of the gods anoint thee,
Whether thou standest uplifted, or whether thy
clarified butter in sacrifice.

dwelling-place
us riches.
'

is

made

in the lap,

It is Agni,' eays Sakapuni.

i. e.

The

bosom, of this mother, thou shalt give

following, another stanza,

is

addressed

to him.

(Here ends the eighteenth

1

The word both

refers to the

two arms

of

the priest who produces fire by attrition.^

Cf. Roth, p. 120.
1
See above, 8.
x. 110. 10 ; AV. 5. 12. 10 ; VS. 29. 86.
4

Roth,

cit, p. 120, translates samanjan

op.

as tchlingendj

swallowing.
5
Yftska, followed by Durga, explains modhund as a noun, i.e. 'with honey*. Roth,
i.

e.

loc. cit.,

section.)

makes

it

an attribute

of gttrtena,

i.

e.

'with sweet butter', a very far-fetched explanation. The same word occurs in iii. 8. 1,
quoted in the next section, coupled with
daivyma, i. e. divine '. From the comparison
'

of this passage it is clear that

be taken as an attribute.
iii. 8. 1.

madhund cannot

8.

SVAHA

zi]

137

O lord of herbs, having golden wings, circumambulating and having

fastened oblations with a cord, carry them to the gods along the most
1
straight paths of sacrifice this is thy object from the days of yore.
;

O
i.

lord of herbs, (carry) oblations to the gods ; having golden wings,

wings of the sacred law. Or else it may have been used for the sake

e.

of comparison, i. e. whose wings glitter like gold.

This is thy object from
the days of yore, it is an ancient object of thine, hence we address thee.
(oblations) along the paths of sacrifice, which are the most straight,
whose course is most straight, which abound in water, and which are
The following, another stanza, is addressed to him.
free from darkness:

Cany

i.

e.

(Here ends the nineteenth section.)

O lord of herbs, learned in all the ways, having fastened the oblations
with the most beautiful cord, carry them to the gods, O thou desirous of
2
bestowing, and among the immortals proclaim the giver.
O lord of herbs, having fastened with the most beautiful cord, 3 carry
the giver 4 to the gods [in sacrifice]
learned in all
well versed in ail branches of knowledge. And proclaim the

the oblations

ways,

i.e.

of

giver among the immortals, i. e. gods.

Consecrations by saying hail
(they are so called because) the word
svdha (hail !) is uttered in them or speech herself said, well, ho
or one
'

'

'

'

addresses himself, or one offers oblation consecrated with (svaha)

The following stanza is addressed to them.

'

hail

'.

(Here ends the twentieth section.)

As soon

as he

was born, he measured the

sacrifice,

Agni became the leader

of the gods. May the gods eat the oblations consecrated by the utterance
of hail in the speech of this sacrificer, set up in the eastern direction. 5
'

'

As soon as he was born, he created the sacrifice. Agni became the chief
of the gods. May the gods eat the oblation consecrated with the utterance
of hail in the speech, i. e. mouth, of this sacrificer, set up in the eastern
'

'

[With these words they

direction.

With
1

MS.

iii. 6.

4. 3.

7; 208. 10; KS.

18. 21

sacrifice.]

deities are dealt with.

Aprl
;

TB.

11. 2.

x. 70.
Cf.

these words the

TB.

10

iii. 6.

'With a

MS.

4. IS. 7

209. 1

KS.

18. 21.

12. 1.

well-twisted, strong cord', Roth,

op. cit., p. 121.
4
Yaska explains didhisoh as gen. sing.,
i. e.
'of the giver'.
Dnrga amplifies it by

Now who

the remark: 'of the giver,

i.e.

is

the

of the sacri-

The word has no accent and can

therefore be vocative only and refer to Agni,
ficer

'.

i.e.

'desirous of bestowing'. Roth, loc.

the following meanings to

attributes

cit.,

it:

'wooer, bridegroom, husband', Gras.smann,

op. cit., p. 600.
c

x> 110>

n AV
.

5. l?.

VS.

29. 36.

APR!

138

[8. a i

l
god to whom the introductory and the concluding oblations are offered 1
According to some, they are offered to Agni.
(Here ends the twenty-first section.)

The introductory and the concluding

oblations are exclusively mine.

the
of
the
gods,
juicy portion
offering butter of waters and
the fragrant exhalations of herbs. May the life of Agni be long. 2
The introductory and the concluding oblations are exclusively thine,

Give me,

and so

will be the juicy portions of the offerings ; nay, this whole sacrifice
3
Agni ; to thee will bow down the four quarters.

will be thine,

is a Brahmana passage
Verily, to Agni belong the
4
introductory, and to Agni the concluding oblations.
According to others,
they have the metres as their deities. There is a Brahmana passage : Verily,

Further, there

to the metres belong the introductory, and to metres the concluding oblations. 5 According to others, they have the seasons as their deities. There is

a Brahmana passage

Verily, to the seasons belong.the introductory, to the

seasons the concluding oblations. 6 [According to others, they have sacrificial
animals as their deities. There is a Brahmana passage Verily, to sacrificial
:

animals belong the introductory, to

sacrificial

animals the

concluding
According to others, they have breath as their deity. There
is a Brahmana passage: Verily, to breath belong the introductory, to
breath the concluding oblations. 8 According to others, they have soul as
their deity.
There is a Brahmana passage Verily, to soul belong the
oblations. 7 ]

9
introductory, to soul the concluding oblations.

But the well-considered view is that they are addressed to Agni. The
mere apportionment. Then why are these views put forward?

rest is

It is well

known

person, about to utter the sound vasat, should meditate

whom the oblation is offered. 10

on the particular deity to

With these words, these eleven Apri hymns are dealt with. Of these,
hymns of Vasistha, Atri, Vadhryasva, and Grtsamada are addressed to
Narasamsa the hymns of Medhatithi, Dirghatamas, and that of invitation
The hymns other than
(praisas) to both (i. e. Naras*amsa and Tanunapat).

the

those (mentioned above) are therefore addressed to Tanunapat, to Taml11

napat.

(Here ends the twenty-second section.)

1

Cf.

x. 51. 8.

x. 51. 9.

Cf.

op.

ctt.,

ii,

pp. 175-6.

Cf.

KB.

vii. 1

x.

AB.

i.

11.

17

SB.

xi. 2. 7. 27.

Cf. TS. vi. 1. 5. 4.

10

dt.

Muir,
SB. i.

3. 2. 9.

Cf.

6B.

3. 2.

Cf.

KB.

5 Cf.

Muir,

vol.

i.

loc.

iii.

4.

"
KB.

iii.

MS.

1. 4.

12.

Cf.

GB.

ii. 8.

AB.

iii. 8.

Cf. Roth, op. c#., p. 122

154-7.

cf.

Brh. D. n.

SAKUNI

9.4]

139

CHAPTER IX
Now therefore we shall take up in order the terrestrial beings to which
panegyrics are addressed. Of these, the horse is the foremost. Awa
1
The following stanza is addressed to him.
(horse) has been explained.
(Here ends the first

section.)

The horse as draught animal desires a comfortable chariot and the

encouraging shout of the inciter the male organ (desires) the two hairy
;

the frog (desires) the pond flow, Indu, flow for Indra's sake. 2
The horse as a draught animal the draught animal (desires) a com-

rims

draught animal a chariot]. The word sukham

a
is
(comfortable)
synonym of good
Good is auspicious, very suitable [or it proceeds in a very suitable
manner. Laughter goer, or protector, or benefactor the male organ goes
towards. Water causes to conceal.] Mana has been explained.
The
fortable

(chariot)

[the

'

'.

following stanza

is

addressed to him.
(Here ends the second

section.)

Let not Mitra, Varuna, Aryaman, Ayu, Indra, Rbhuksan, and the
Maruts overlook us, because we will proclaim the heroic deeds of the
4
horse, the courser, born of the gods, in the assembly.

On

account of our proclaiming the heroic deeds of the horse, the

courser, the racer, born of the gods, in the assembly, i. e. at sacrifice, may
not Mitra, Varuna, Aryaman, Ayu, Vayu, the swift one, Indra, the wide
dweller or the king of the Rbhus, and the Maruts overlook us.

bird

(is

so called because)

a sound, or to rush along, or

it is

able to

lift itself

up, or to

make

they wish him to be always auspicious,

be derived from (the root) sak (to be able). 5

else

or the word (sakuni, bird) may

The following stanza is addressed

to him.

(Here ends the third

section.)

Crying violently and proclaiming its nativity, it impels speech as a

rower a boat. O bird, be highly auspicious. May no apparition whatsoever find thee anywhere. 6
1

See

2.

The

section in

Roth,

op.

27

cit.j

cf.

p.

also
toto

125.

1. 12.

senseless, for it refers to -ma nah,

'

the following quotation, nor has

plained.

ix. 112. 4.

must be spurious
Mdnah as a masc.
not us
it

',

cf.

is

of

been ex-

i.

162. 1

VS. 25. 24.

The etymological explanations

of 4akv.ni

given by Yaska are the following

and Vnt, (2) Vs'ak and Vnad, (8)
:

and
6

Vfcf.
ii.

42. 1

cf.

Brh. D.

iv. 94.

MANDUKAS

140

It cries violently, proclaiming its birth,

It propels speech as a rower does a boat.

i.

[9.

name

e.

its

bird,

is

onomatopoetic.

be highly auspicious
i. e.
exceedingly auspicious. Mangalam (auspicious) is derived from (the
1
Or else (from gf to swallow), i. e. it swallows
root) gf, meaning to praise.
2
evil things.
Or else (the word) is anga-lam, i.e. having limbs." Ac,

cording to the etymologists

Or

sin.

else

(people

on any

force find thee

(it is

say) 'let it

derived from Vmasj), i. e. it submerges

come to me'. 4 May no overpowering

side.

bird uttered a lowing sound to Grtsamada, as ne was about to proceed

5
This is indicated by the following stanza.
(to acquire) a particular object.

(Here ends the fourth section.)

speak out what

bird,

is

auspicious in the south, and that which is

is auspicious in front of us and also

Say what

auspicious in the north.

what is auspicious behind us.

The stanza is explained by the mere reading of it.
Grtsamada = Grtsa-madtinti,, i. e. wise and joyful.

The word

grtaa

is

a synonym of wise it is derived from (the root) gf, meaning to praise.

Maiidukah (frogs) = majjukdh, i. e. divers, (so called) from diving. Or
the word may be derived from (the root) mad, meaning to rejoice, or from
It is derived from (the root) viand (to
mand, meaning to be satisfied.
;

'

7
Or else, their abode (okas) is in water
decorate),' say the grammarians.
Manda
is
derived
from (the root) mad (to rejoice) or from
(maTide).
(water)

miul

(to

be merry). 8

The following stanza

(Here ends the fifth

is

addressed to them.

section,.)

Sleeping for a year, the frogs have uttered forth speech, impelled by
the cloud, like Brahmanas engaged in religious rites. 9
Sleeping for a year, the Brahmanas, who are engaged in religious
rites,

i.

e.

who have taken

been intended,
religious

rites.

the

vow

of silence.

Or

a simile

else

may have

(uttered speech) like Brahmanas, who are engaged in

The frogs have uttered forth speech which has been

i.e.

10
impelled by the cloud.

The

an object of praise. Durga.

Auspiciousness destroys misfortunes as
soon as they arise. Durga.
3
According to Durga, lam = ram, the posthe letter m is added without
sessive suffix
1

bird

is

any meaning, and anga

ingredients,

as

honey,

signifies the various

milk,

&c.,

of

the

'

Signifying success.'

RVKH.

2. 43. 1

cf.

Durgti.

Professor Macdonell,

Vedic Mythology, p. 152.

7

The

frogs are adorned with variegated

on their skin by nature.' Durga.
The sentence is omitted by Durga.
'

lines
8
9

vii.

103. 1;

AV.

4. 15.

13;

cf.

Brli.D.

vi. 27.
4
i. e. Mawjala is derived from the root
gam
with ?an, i. e. 'going to me'.

10

Cf. Professor

p. 151.

Macdonell, Vedic Mythology,

>.

DICE

8]

141

Vasistha, desirous of rain, praised the cloud. Frogs applauded him. On

seeing the applauding frogs, he praised them. This is indicated by the

following stanza.

(Here ends the sixth

frog, join me.

section.)

swimmer, invoke rain.

Float in the middle of

the pond, having spread your four feet.

The stanza is explained by the mere reading of it.
Dice (aksah) are (so called because) they are obtained

or (wealth)
to them.

is

</) by gamblers,

The following stanza

obtained through them.

(Here ends the seventh

is

addressed

section.)

The waving ones of the great (tree), growing in windy places, rolling
The ever-wakeful berry of the
on the gambling board, intoxicate me.
vibhldaka tree appears to me like a draught of soma that grows on
the Mujavat mountain. 2

The waving berries of the mighty 3 vibhidaka

Growing in windy places, i. e. growing on mountain

tree

intoxicate

slopes.

me.

Rolling on

the gambling board. Board (irinam) is free from debt 4 (nir-rnam). It

is derived from (the root) rn (to go), i.e. it is distant.
Or else, herbs
have been removed from it.
Like a draught of soma growing on the
Maujavatah, i. e. grown on Mujavat. Mujavat is
Mujavat mountain.
the name of a mountain, (so called because) it abounds in Saccharum
sara (munja).
Munja is (so called because) it is thrown out (-vAnuc)
a
kind
of
rush.
Isikd (a kind of rush) is derived from (the root) is,
by

meaning to go. This other (meaning of) islkd (i. e. arrow) is derived from
the same root also.
Vibhidaka (name of a tree) is (so called) from piercing.
Wakeful is (so called) from keeping awake. 5 The poet praises them
6
(i.e. dice) in the first and condemns them in the succeeding stanzas.
This

is

known

Grdvanah

to be the composition of a seer

(stones) is derived

(to praise), or

from

ymh

(to

from (the

seize).

made miserable by dice.

han (to kill), or from gf

root)

The following stanza

is

addressed

to them. 7

(Here ends the eighth

1

RVKH.

x. 84. 1

section.)

Brh. D.

unlike others, are not payable by the descendants of the debtors. Durga.

an adjective, agreeing svith vibhidakasya to be supplied, aa in

the text of the RV. vibhidakah in the nom.

According to Durga, dice are called vrakebecause they keep the winner awake
through the joy of winning, and the loser on
account orthe misery of his loss.

7. 103.
;

R. Vidli.

3. 10.

cf.

vii. 36.
8

Yaska takes

brhato as

second line.
Debts incurred on the gambling board,

sing, is the subject of the

4

ful,

See

x. 94. 1.

x. 84. 2-14.

NARASAMSA

142

when

bear the sound,

i.

ye,

Let us proclaim. Address the stones who speak

unsplit mountains, quick and rich in soma, together

Let them proclaim.

in return,

[9.

invocation for Indra. 1

e.

Let us proclaim. Address the stones who speak

unsplit mountains, i. e. who are not to be split up.
lolca (call) is derived
Quick, making haste. Together (producing) soma.
from (the root) sf (to break open). Ghosa (sound) is derived from (the

Let them proclaim.

When

in return.

gkus

root)

who

one

is

You are rich in soma, or

(to sound).
rich in soma.

nardvamsa stanza

ing stanza

is

is

addressed to

that with which

men

you

are in the abodes of

The

are praised.

follow-

it.

(Here ends the ninth

section.)

I present, with wiscjom, the sublime hymns of Bhavya, who dwells on

the Sindhu the unsurpassed king who, desirous of glory, measured out

a thousand libations for me. 2

Sublime hymns,

i.

A child

ot childish, or not few.

e.

Or else his
is to be brought up.
for strength
or his mother is (a source of) strength for him.

mother

Or

turning round

is sufficient

the word

for

him x

bctta (child) is

derived from bala (strength), with the negative particle placed in the
middle. 3 I present with wisdom, i. e. with ingenuity of mind, or praise,

Of the King Bhavya, who dwells on the Sindhu, and who

the king who is unsurpassed, or
libations for me
a
thousand
prepared
or intelligence.

who

is not,

hasty, or

who

does not hurry, and

who

desirous of praise.

is

(Here ends the tenth section.)

A king obtains praise on account of being associated with sacrifice,

and the paraphernalia of war from their association with the king. Of
Rathah (chariot) is derived from (the root)
these, the chariot comes first.
mmh, meaning to speed, or from sthira by metathesis * one sits in a chariot
with joy, or from rap (to chatter) [or from ras (to make a sound)]. 5 The
:

following
O stanza

is

addressed to

it.

(Here ends the eleventh

*

2
3

is

Cf. Professor Macdonell, op.

i.

126.

The

cf.

Brh. D.
'

passage,

iii.

A child ...

omitted by Durga.

ctf.,

pp. 154-5.

165.

in the middle

It gives the

Yaska, hence I agree with Durga in thinking

that the passage is spurious.
4

',

etymo-

"'

i.

e. sthira

The

word which neither

Durga.

occurs in the text of the RV., nor in that of

* Cf.

logical explanation of a

section.)

last

> thara, and by metathesis ratha.

two etymologies are omitted by

Professor Macdonell,

op.

cit.,

p. 155.

9.

QUIVER

14]

143

lord of forests, our friend, promoter, and a noble hero, indeed be

Thou art girt with cowhide, be strong. May thy rider

firm in body.

win what

1
to be won.

is

Thou art our friend,

lord of forests, indeed be firm in thy limbs.
art girt with cowand
a
noble
Thou
i. e. a blessed hero.
hero,
promoter,
hide, hence be strong,
worthy of winning.

i.

e.

be very firm.

thy rider win what

May

is

Or else it is (so
The word dundubhi* (drum) is onomatopoetic.
3
Or it may be derived from (the
being made of a split tree.
The following stanza is
verb) dundubhya, meaning to make a sound.

called)

addressed to

it.

(Here ends

tJie

twelfth section.)

Fill earth and heaven also with thy roar.

Let the immovable and the
movable think of thee everywhere. Besides, O drum, together with Indra
and the gods, keep off the enemy farther than afar. 4
Fill earth and heaven with thy roar. Let them all that are immovable,
i. e.
stationary, and that are non-stationary, think highly of thy loud call.
O drum, associated together with Indra and the gods, disperse the enemy
farther than what is very far.

Quiver

is

the receptacle of arrows.

The following stanza

is

addressed

5
to it

(Here eiids the thirteenth section.)

The

many (daughters), and whose sons are many, clangs and

reached
the field of battle. Slung on the back, the quiver,
clashes, having
when hurled forth, conquers strifes and all the hostile armies.
father of

The father

of

ence to arrows.

Sahkdh

poetic word.

from kr

(daughters) and whose sons are many is with referexposed, it smiles as it were. Or it is an onomato-

many
When

derived from (the root) sac (to suffer), or

preceded by
Slung on the back it
hurled forth, is explained.
(strife) is

the preposition sam.

(to scatter),

when

conquers

Handguard

called because)
addressed to it.

is (so

following stanza

is

it is

held firmly on the hand.

The

(Here eiids the fourteenth section.)

26

AV.

vi. 47.

Cf. Professor Macdonell, op.

i.

e.

VS. 29. 52.

cit.,

p. 155.

(tree),
4

word

the former part from druma

This gives the

dundubhi,

6. 125. 1

first

derivation of the

and the

latter

from the root bhid.

; VS. 29. 55.

29; AV. 6. 126. 1

Cf. Professor Macdonell,
vi. 47.

vi. 75.

VS. 29.

42.

loc. cit.

BRIDLES

144

[9.

15

Like a serpent, it encompasses the arm with its coils, protecting it from
the impact of the bowstring.
May the manly handguard, learned in all
man
from all sides. 1
well
the
protect
expedients,

Like a serpent, it encircles the arm with its coils, shielding it from the
strokes of the bowstring. The handguard well versed in all the sciences.
man is (so called because) he possesses abundance of manly spirit, 2 or

word piiman (man)

the

is

derived from (the root)

Bridles have been explained. 3

pums

(to crush).

The following stanza

is

addressed to

them.
(Here eiids the fifteenth

section.)

Seated on the car, a skilful charioteer guides his steeds in front of him,
to whatever place he likes. Admire the greatness of the bridles. From
4
behind, the reins give direction to the mind.
car, a skilful charioteer, i. e. a noble charioteer, guides his
which are in front of him, to whatever place he likes. I worship

Seated on the
steeds,

the greatness of bridles.

direction to the mind.

Dhanus 5 (bow)
kill

to

The

reins,

although

they are

behind, give

derived from the root dhanv, meaning to go, or to

The following stanza is addressed
it.

is

the arrows are discharged from

it.

(Here ends the sixteenth section.)

May we win kine with the bow, and with the bow the combat. May we
win dreadful battles with the bow. The bow brings the desires of the
G

enemy to naught. May we conquer all quarters with bow.

The stanza is explained by the mere reading of it.
Samadah (battle) = sam-adah (i. e. eating together) from (the root) ad
7
or = sam-madah (i. e. raging together) from (the root) mad
(to eat),
(to rage).

Jya
(to

is

(bowstring)

conquer,

cl.

derived from (the root) ji (to conquer), or from ji

it is (so called because) it causes arrows to fly

or

ix),

The following stanza

quickly.

is

addressed to

(Here ends the seventeenth

it.

section.)

to the ear as if desirous of whispering a secret, and

Coming
dear
its
friend, this string, stretched on the bow, and leading us
embracing
to salvation in battle, utters a low shrill sound like a woman. 8
close

vi. 75.

14

VS. 29. 51.

Compared
woman, who is poor in
x
spirit, a man has more manly strength.
2

to a

Durga.
8 See
<

8. 9.

vi. 75.

Cf. Professor

vi. 75.

Macdonell, toe. ctf.

VS. 29. 89.
7
People devour each other, as it were, in
battle.
Durga.
*
vi. 75. 8
VS. 29. 40.
2

VS. 29.

43.

WHIP

9.

20]

it

were,

It

145

close to the ear as it' desirous of speaking.

Embracing, as
dear friend, i.e. the arrow. It utters a [shrill] sound like
This string stretched on the bow. In battle, in strife. Leading

comes
its

a woman.

us to salvation, [leading us across].

Isu 1 (arrow) is derived from (the root)
The following stanza is addressed to it.

is,

(Here ends the eighteenth

meaning

go [or to

to

kill].

section,.)

Deer is her tooth. When hurled, she flies

the
arrows grant us protection there where
with
cow-phlegm. May
girt
men run to and fro. 2
She wears a beautiful wing is with reference to the swift feathers of
Or else it is derived
Her tooth is made of the horn of deer.
arrows.

She wears a beautiful wing.

15

When hurled, she flies girt with cowfrom (the root) mrg (to pursue).
5
May the arrows grant us protection there
phlegm has been explained.
where men run in the same direction and in the opposite direction, i. e. pro4

'

',

tection in battles.

Lashing rod is called whip. Whip (kava) is (so called because) it

Or else it is derived from (the
reveals (pra-kd#ayctfi) danger to the horse.
of
small.
krs
on
account
Further, speech is called
(to drag)
being
root)
it
in
or
rests
it
reveals
(katsa because)
meaning,
space; or it is derived

from

(the root) kt^us (to

make a

noise).

The following stanza

is

addressed to

the horsewhip.

(Here ends the nineteenth section.)

They

strike their thighs

and deal blows on their buttocks.

lashing-

rod, impel sagacious horses in battles.

They strike their thighs, i.e. their

bone)

And

moving thigh-bones. Sukthi (thighderived from (the root) sac (to be united), the body is fixed in it.
7
they deal blows on their buttocks.
Jayhanam (buttock) is derived
is

from (the verb) janghanya

(to strike repeatedly).

lashing rod, impel
horses that are [sagacious,] of highly-developed intelligence, in battles,
i. e. contests, or conflicts.
1

Cf. Professor

2 vi.
3

75. 11

Macdonell,

VS.

loc. cit.

See

This gives the detailed description of an

The pointed end is made of the horn

arrow.

of a deer,
is

which

is

very sharp, and the rest

covered with beautiful wings.

Cf. Durga'.s

remarks.
'

According to Durga, certain arrows possess

of pursuing even an invisible

the power

enemy and

29. 48.

of discrimination in attack.

2. 5.

vi. 75. 13.

Durga takes janghanti

the

vocative

case,

as

a particle

agreeing with

in

adwljcml..

This explanation is wrong. Not only is it

opposed to that of Yaska, but janghanti. as
the accent indicates, cannot be in the vocative
case.

WOODEN MACE

146

[9.

20

Mortar (ulukhalam) is (so called because) it causes to spread out (urukaram), or it has a hole at the top, or it prepares food (urj-lcaram).
There is a Brahmana passage * Make me large/ said he. Then indeed
he became a mortar. Verily, they call it uru-karam (causing to spread out),
'

indirectly ulukhalam,

i.

e.

The following stanza

mortar.

(Here ends the twentieth

Whenever,

is

addressed to

it.

section.)

Mortar, thou art set to work from house to house.

Then

utter thy brightest sound like the trumpet of the conquerors. 2

The stanza is explained by the mere reading of it.

(Here ends the twenty-first

Vrsabhah means one who rains down

Vrsabhah is therefore so
seed very much.
characteristic

is

to rain.

section,.)

offspring, or who increases the

called from raining, i. e. whose
3

The following stanza

is

(Here ends the twenty-second

addressed to him.

section.)

Thundering they approached him. In the midst of the strife, they

bull shed water. Through him Mudgala won a hundred thousand

made the

well-nourished kine in battle. 4

Thundering they approached him is explained. They made the bull

shed water in the midst [of battle], i. e. the place of conquest or swiftness.
5
The verb
Through him (he conquered) the king of beautiful possessions.
bharv means to eat. Or else, Mudgala won a thousand well-nourished kine

The word pradhana

in battle.

scattered forth in

is

synonym

of battle

treasures are

it.

Wooden mace,

i.

e.

mace made

of wood.

With

reference to

it

they

relate a legend.
seer Mudgala, a descendant of BhrmyasVa, having
yoked his bull and a wooden mace, and having fought in battle, won the

contest.

Look

This

by the following stanza.

(Here ends the twenfy-third section.)

indicated

is

at this

yoke of the

bull

and the wooden mace lying in the middle

of battle, with which Mudgala won a hundred thousand kine in battles.

Look at this yoking together of the bull, and the wooden mace lying in

Mudgala won a hundred thousand kine in

The word prtan&jyam" is a synonym of battle, (so called) from
Mutlyalu means one who possesses
dispersing or conquering hostile armies.

the middle of battle, with which

battles.

Cf.
i.

SB.

28. 5

vii. 5. 1. 12.
;

AB.

vii.

Prajotpatti-kuranain

Durga.

17

cf.

retah

Brh. D.
sincati
4

iii.

101.

5
According to Durga, subhanan means a
prosperous country, especially rich in barley.

x. 102. 9.

yonau.
"

x. 1^2. 5.

Cf.

Roth.

op. ci'., p.

130.

9.

RIVERS

26]

who swallows

beans, or

147

1
beans, or passion, or pride, or joy.
Bka,rmyat>va,
Bhrmyasva means one whose horses are always

a son of Bhrmyasva.
wandering, or he is (so called) from horse-breeding.
The word pituh is a synonym of food. It is derived from (the root) pa
The following
(to protect), or from pa (to drink), or from pyay (to swell).
stanza

addressed to

is

it.

(Here ends the tiventy -fourth section.}

Verily I will praise the food, the holder of great invigorating strength

with whose vigour Trita rent Vrtra limb by limb. 2

I praise

word

tavisi

''

the food which contains great invigorating strength.

is a synonym of strength.
It is derived from (the

root) tu,

With whose

to increase.

meaning

The

vigour,

i.

e.

power, Trita,

i.

e.

Indra

who

abides in three places, rends Vrtra limb by limb.

Rivers have been explained. 4

The following stanza

is

addressed to

them.
(Here ends the twenty-fifth section.)

Hear

this

of praise, O Ganga, Yamuna, Sarasvati, 6utudrl

Marudvrdha with Asiknl, and Arjikiya with Vitasta

my hymn

together with Parusni,

and Susoma. 5
Attend to

this

my hymn

of

praise,

Ganga, Yamuna, Sarasvati,

O Arjikiya with Vitasta and

the general sense. Now (follows) the etymological explana8
tion of every word.
Yamuna,
Ganga is (so called) from going ( </#am).
she flows, joining herself (with other rivers), or she flows gently. 9 Saras-

Sutudri, Parusni,

Susoma. 7

This

the

vati

Marudvrdha with Asikni

hear,

is

word saras

sr (to flow)

is

of water, it is derived from (the root)

10
or it
outudrl, quick runner, rapid runner,
Iravati is called Parusni, i. e. having
is goaded.
Asiknl, non-bright, non-white. The word sitam

synonym

rich in water,

runs swiftly like one

joints, [shining,]

who

winding.

a synonym of white colour, its antithesis is (denoted by) a-sitam.

Marudvrdha, i. e. swollen by all other rivers and winds.
Vitasta,, not

is

burnt,
1

11

mighty, having high banks.

cit.,

p. 129.

Cf. Roth, op.

cit.,

p. 130.

See

fi

x. 75. 3.

Muir, op. cit., vol. ii, p. 342.

Cf. M. A. Stein, Bhandurkur Comm.

Roth,

'

i.

187.

1.

10

She goes to the best

Cf.

Mbh. Adi-par., verse 6752,

iti

Satadha,

visrutd 1.

n Durga says, on the authority of the

Sdmidhsni Brdhmana, that there was fire called

Cf.

i.e.

called Vipas", ;so called

vidruta yasmdc chatadrur

2. 24.

Vtiidehaka

Vol.,

this one.

pp. 21-9.
*

is

created beings to the best place. Durga.

a
There are no waves in it. Durga.

op.

Cf.

Arjikiya

place, or <ends

K 2

which consumed

all rivers

except

HERBS

148
because)

it rises

[9.

in rjuka, or it flows in a straight line.

The Vipa6

26

is (so

called from bursting forth, or from loosening fetters, or from being extended.
It is called fetterless because the fetters of the moribund Vasistha were

loosened in

it.

Formerly

(so

was called Urunjira. Susoma is the Sindhu,

flow towards it. Sindhu is (so called) from

it

rivers

called because)

flowing.

Apah
stanza

is

(waters)

is

derived from (the root)

o/p (to obtain).

The, following

addressed to them.
(Here ends the twenty-sixth

sect ion.)

Ye waters are indeed beneficent. As such bestow strength on us, so

that we may look upon great happiness. 2
Ye waters are indeed a source of comfort. As such bestow food on us,
e.
so that we may look upon great happiness,
delight.
i.

Herbs (osa-dhayah) are

(so called because) they suck (dhayanti) the

(osat), or (because) people suck them when something is

the
Or else they suck the morbid element (do$a).
burning (in
body).
The following stanza is addressed to them.

burning element

(Here ends the twenty-seventh section.)

think there are indeed one hundred and seven abodes of the tawny
ones, the herbs, that were produced three ages before the gods, in days of
I

yore.

think there are indeed one hundred and seven abodes of the tawny
e.
tawny-coloured ones, the herbs, which carry off (disease) produced
three ages before the gods, in days of yore.
There are three kinds of
I

ones,

i.

5
Or else
abodes, i. e. places, names, and species. Here species are meant.
6
there are seven hundred vital parts of man, the herbs are applied on them.
7
The following stanza is addressed to it.
Night has been explained.

(Here ends the

tu'euty-eiy/tth- section.)

O night,

the terrestrial region of the father together with (atmospheric)

has
been
well filled. Thou art great, and encompassest the abodes
places
of heaven the dreadful darkness draws all around. 8
;

Cf. Mbli. Adi-par., verses

x. 9. 1.

6745 and 6750.

x. 97. 1.

Cf. Professor

i.

e.

(1)
(2)

'

"

Macdonell,

op.

See

cit.,
"

p. 154.
5

Yaska explains Satdm

sapid ca. as
i. e.
700.
According to the
ordinary meaning of the words used, as
indicated by the accent and ca, the phrase
can only mean a hundred and seven'.
sapta-satom,

3
There are two etymologies given,
from */us (to burn) and *Jdhe to suck,
from 4/dus and Vdha.
4

There are 107 kinds of herbs.

2. 18.

RVKH.

x. 127. J.

9.

WILDERNESS

3*]

149

night, thou hast well filled the terrestrial region along with the
places of the middle (region). Great, mighty, thou encompassest the abodes
of heaven the dreadful darkness draws all round the region.
;

Wilderness

is

the wife of desert.

Desert (aranya)

far (apa-arna) from the village, or because

following stanza is addressed to her.

is

it

The

is (so

it is

called because)

dull (a-ramaiia).

(Here ends the twenty-ninth section.)

wilderness,

how

is it

that thou

who

disappearest in deserts ever

onwards dost not seek the village ? it appears that fear does not find thee.2
The seer 3 addresses her with the words, O wilderness, how is it that
thou who disappearest in deserts, i. e. forests, like one directed to some
'

place onwards, dost not seek the village ? It appears as if fear does not
Or the word iva is used in the sense of slight apprehension

find thee.'

the slightest fear).

Faith (srad-dha) is (so called) on account of being based on truth (vrad)*
The following stanza is addressed to it.
(i. e.

(Here eiuJs the thirtieth section.)

Through
our speech

faith is fire kindled, through faith is oblation offered.

faith at the head of fortune. 6

With

we announce

Through faith is fire well kindled, through faith is oblation well offered.
With our speech we announce faith to be at the head, i. e. the chief limb of
fortune,

i.

e.

prosperity.

Earth has been explained. 7

The following stanza

(Here eiids the thirty-first

is

addressed to

it.

section.)

O Earth, be pleasant, thornless providing a resting-place

extensive protection. 8

grant us

Earth, be comfortable, thornless providing a resting-place. Rksarah

means thorn it is derived from (the verb) rch (to be stiff). Kantakah
(thorn) is (so called) (because it says to itself), Whom (kam) should I hurt
'

',

op. cit., p. 154.

Cf. Professor

x. 146. 1.

Durga remarks that the poet

Macdonell,

lost his

way

in the forest, and being puzzled as to what

direction it was, and being afraid, addresses

the goddess of the forest, How

am afraid and thou art not ?
'

is it

that I

'

Durga remarks that frad-dlul means that

which one assumes towards
religion and' secular and spiritual matters
4

intuitive attitude

and which does not undergo any change.

The tutelary deity of this intuition is called
xraddhd.
p.

Cf.

Professor Macdonell,

op.

cit. }

119-20.
r<

x. 151. 1.

Durga quotes a passage which says that

the gods do not accept the oblations of the
6

faithless,
7
8

Seel. 13-14.
i.

22. 15.

WIFE OF AGNI

150
1

or

i)

it

may

to go,

Apud
to

33

be derived from (the verb) krt (to pierce), or from

it is very prominent on the tree.
Grant us (let

e.

leant, meaning
them grant) 1 protection from
i.

[9.

all sides,

2
(disease) has been explained.

i.

e.

extensive protection.

The following stanza

is

addressed

it.

(Here ends the thirty-second section.)

Infatuating the heart of these (our enemies), seize their limbs; depart,
Let our
Apva, approach (them), burn with flames in their hearts.

enemies abide in blinding darkness. 3

Infatuating the heart [the intellect] of these (our enemies), seize their
limbs depart, O Apva. approach them, burn their hearts with flames. Let
our enemies grope in blinding darkness.
;

Agnayi

is

The following stanza is addressed to her.

ends
the
thirty-third section.)
(Here

the wife of Agni.

upon the wife of Indra, the wife of Varuna, and the wife of Agni
and for drinking soma. 5
welfare
for
The stanza is explained by the mere reading of it.
(Here ends the thirty-fourth section,.)
I call

therefore, the eight pairs, mortar and pestle.

Pestle (musalam) is (so called because) it
explained.

Now,

again (muhuh-saram).

The following stanza

is

(Here ends the thirty-fifth

Mortar 6 has been

moves again and

addressed to them.

section.)

Adorable, best winners of food, they are held aloft, devouring food like
steeds.

Worthy

of being worshipped with sacrifices, best distributors of food,

8
they are held aloft, devouring food like steeds.
Two receptacles of oblations, i. e. depositories of oblations.

ing stanza

is

(Here ends

tlte

The passage within brackets is omitted

by the manuscripts of the longer recension
and Durga.
3
4

See

6. 12.

a function not very appropriate

fi

See

9. 20.

i.28.

Cf. Professor

The mortar

Macdonell, op. cit., pp. 124-5.

Yaska's explanation that Agnayi is the wife
of

ing soma

for the wife of Agni.

5
i. 22. 12.

103. 12.

.x.

Agni

is

follow-

thirty-sixth section.)

The

addressed to them.

liable

to

following stanza she

is

criticism,

for

in the

associated with drink-

upright

Durga.

7.

is

mounted or made

the pestle

is lifted

up

to stand

for pounding.

9.

ENDS OF THE BOW

40]

ye free from treachery,

let

the holy gods

sit in

151

your lap

here, to-day,

to drink the soma. 1

Let them (gods)

be injured].

your

lap, in

your bosom,

gods, accomplishers of sacrifice

Holy

[or else,
;

ye not to

here, to-day, for the

Heaven and earth have been explained. 2

drinking of soma.
stanza

sit in

The following

addressed to them.

is

(Here ends the thirty-seventh section.)

may heaven and

To-day

earth extend our accomplishment, this sky-

the gods. 3
To-day may heaven and earth extend farther our performance,
sky-touching sacrifice, to the gods.
sacrifice, to

touching

4
Vipas and Sutudrl have been explained.

i.

e.

this

The following stanza

is

addressed to them.

(Here ends the thirty-eighth section.}

Like two bright cows, like two licking mothers, Vipas and 6utudri
hasten forth eagerly with their waters from the lap of the mountains;
5
contending like two mares let loose.
From the lap of the mountains, i.e. from their mountainous abode.
Like two mares who are released, or who are out of
Eagerly, i.e. longingly.
verb has is used in (the sense of) emulation or
the
temper; Contending

who

Like two [bright] beautiful cows, two mothers licking

and Sutudri hasten forth with their waters.

are excited.
7

Vipas*

together,

The ends of the bow are (so called because) they send forth arrows, or
they are made of wood, or they never fail. The following stanza is addressed
to them.

(Here ends the thirty-ninth section.)

Approaching each other like women of the same mind, they bear (arrows)
mother does a son. May these quivering ends of the bow,
having a mutual understanding, drive away the enemy, the unfriendly
in their lap as a
8

people.

Approaching each other

like

two women who have the same thought,

they bear arrows in their lap, i. e. bosom, as a mother does a child. May
these destructive ends of the bow, having a mutual understanding, drive

away

the enemy, the unfriendly people.

1

3
*

ii.

ii.

1.

13. 14

3. 22.

2.

24

33. 1.

9. 26.

i.e.

Longing

or the sea.
7

41. 20.

See
iii.

41. 21.

See

i.

same
*

e.

for their

mutual confluence

Durga.

Two mothers who want

calf.

vi. 75. 4.

to lick the

TWO GODDESSES

152

Wind and

sun.

[9.

40

tiunah means wind, (so called) because it moves quickly

fftrah means the sun, (so called) from moving ( \/&r).

in the atmosphere,

The following stanza

is

addressed to them.

(Here ends the fortieth

section.)

O wind and sun, enjoy this praise. Sprinkle ye both

whatever water you make in heaven. 2
The stanza is explained by the mere reading of it.

this (earth)

with

The two approving goddesses, the two goddesses who approve without
i. e. heaven and earth, or
day and night. According to Katthakya,
they are crop and season. The following invitation is addressed to them.
reflection,

(Here ends the forty-first

The two approving goddesses who bestow

shall

remove the

and

of these two, one

hostilities,

The two approving goddesses,

out

treasures

and the other shall bring noble treasures

Do ye both eat in order to win and to bestow treasures.

ills

for the sacrificer.

Sacrifice/

section.)

reflection.

i.

e.

the two goddesses

these two, one causes

ills

and

excellent treasures for the sacrificer, in order to

Do ye both eat, drink, or desire the sacrifice.
invitation

is

who approve

with-

Of
treasures,] who distribute treasures.
hostilities to be removed, and the other brings

[Who bestow

win or bestow treasures.

With these words, the

expressed.

Two

goddesses worshipped with food-oblations, two goddesses who are

to be worshipped with food- oblations, i.e. heaven and earth, or day and

According to Katthakya, they are crop

night.
invitation is addressed to them.

and

The following

season.

(Here ends the forty -second section.)

The two goddesses worshipped with food-oblations one shall bring the
strengthening food, and the other a common meal and drink.
May we
and
old
with
the
new
of
new
of
the
the
with
the
old.
The
two
partake
with
and
have
food-oblations,
goddesses worshipped
causing strength,
bestowed that strengthening food. Do ye both eat in order to win and
:

to bestow treasures.

Sacrifice.

The two goddesses worshipped with food-oblations, i.e. who are to be

worshipped with food-oblations. One brings food and juice, and the other
common meal and drink. May we partake of the old with the new and of
the new with the old. The two goddesses worshipped with food-oblations,
Cf. Professor M.icdonell, op.
2 iv.

57. 5.

cit.,

pp. 126-30.

KS.
KS.

19.
19.

18; MS.
13 MS.
;

4, 13.

4.

13

210.

210. 4.

1.

VAYU

10. 3]

153

and causing strength, have bestowed that strengthening food. Do ye both

eat and drink or enjoy desire, in order to win and to bestow treasures.
Sacrifice.
With these words, the invitation is expressed.
(Here ends the forty-third section.)

CHAPTEK X
Of
1
u
the
is
from
is
foremost.
derived
(the
verb)
Vay (wind)
Vayu (wind)
wl (to blow), or it may be derived from the verb
(meaning to move).
It is derived from the verb i (to go),' says Sthaulasthivi,
the letter v
being meaningless/ The following stanza is addressed to him.

Now,

therefore, (we shall take up) the deities of the middle region.

these,

'

'

(Here ends the first

Come,

section.)

beautiful Vayu, these soma-juices are

them, hear (our)

call.

made

ready.

Drink

These soma-juices are made

Come, O Vayu, worthy of being seen.
ready [i. e. prepared] drink them and hear our call. What deity other
than the atmospheric will the seer thus address ? 3
;

The

following, another stanza,

is

addressed to him.

(Here ends the second

section.)

the ever-running steeds, the chariot- horses, who move in a straight

bring the vigorous Indra, in a car of beautiful wheels, towards the old
and the new food : lest the nectar of Vayu be wasted. 4

May

line,

The constantly-running steeds, the chariot-horses, i. e. the horses which

draw the chariot. Who move in a straight line, i. e. whose course is straight.
(they) bring Indra, who is becoming very powerful, in a car of blessed
5
wheels, in order to join the old and the new food. The word sravas is

May
a

synonym
1

of food, (so called) because

Of. Professor Macdonell, op.

i.

tit.,

pp. 81-3.

meant
for

2. 1.

So that the

heard (</sru).

it is

for

him

any other

only.

deity.

It is not to be pressed

Vayu

is

therefore Indra

The commentator here criticizes Yaska's

view that Vayu is foremost among the

himself.'

atmospheric deities. He claims that place

for Indra.
He then endeavours to justify

Durga explains new as the

soma which is gathered and offered at the
same time old, as the soma which is gathered
at the morning libation and offered at the

Yaska by trying

He

to identify Vayu

with Indra.

indeed well known that

Indra, whose sphere is the atmosphere, drinks
soma.
The preparation of soma-juice is
says:

'It

is

<

vi. 37.

Cf. 4.

cf.

Brh. D.

v. 107.

17.

midday

or the evening libation,

VARUNA

154

is

ordinate

Vayu may not be wasted. According to some, the

addressed
to Indra, the function of Vayu being subprimarily
to
it
is primarily addressed to both.
others,
according
this

soma-draught of
stanza

[10. 3

Varuna

because he covers

is (so called)

Vvr).

The following stanza

is

addressed to him.
(Here ends the third section.)

Varuna sent forth the cloud, opening downwards, and created heaven,
and the intermediate space. With it, the king of the entire universe

earth,

moistens earth as rain the barley. 2

Varuna (sent forth) the cloud, whose door opens downwards.

(A cloud,

kabandham, is so called because) kavanam, which means water, is deposited

Water is called kabundham also the verb bandh 3 is used to
into it.
denote an unfixed state it is comfortable and unrestrained. He creates
heaven, earth, and the intermediate space. With that greatness, the king
of the entire universe moistens earth as rain does barley. 4 The following,
another stanza,

is

addressed to him.

(Here ends the fourth

section.)

I praise him, who possesses seven sisters at the birth of rivers, and
belongs to the middle region, with noble speech, hymns of the manes,

who
and

Nabhaka at the same time. Let all others be killed. 5

I praise him well with
speech, i. e. song or eulogy, equal to the respectable hymns of the manes and the panegyrics of Nabhaka at the same time.
Nabhaka was a seer who, in his speech, called him one having seven sisters

panegyrics of

at the birth of these flowing (rivers). He (Varuna) G is called one belonging

to the middle region.
this is he himself.
Let all others be killed. 7

Now

All others, who bear enmity to us, who are evil-minded,

or whose thoughts are sinful, shall not be suffered to live.
1

There

is

of the

RV.

which

is

It

may

no negative particle in the text

Yaska uses the verb das in 1. 9,

explained by JDurga as ksaydrthasya.

be that Yaska derives the negative

meaning from the preposition

this explanation

does not hold

Yaska uses the words

phrased by Durga as
3
3

is

vi.

na

vi

However,
good,

dasyet,

for

para-

avida$te 'niqKtksine.

e.

whose minds

kabandham.
4

This stanza does not bring

out

with

sufficient clearness the characteristic of the

atmospheric Varuna, rain being mentioned

as a function of the celestial sun. The stanza
therefore leaves one in doubt as to whether

Varuna i* an atmospheric or a celestial deity,

The ambiguity, however, is cleared by the
next stanza.

v. 85. 3.

According to Durga, the word kavanam

derived from ^kav, 'to go '.
He says
:

bandhir anibhrtatve. nibhriastuvad acapalah. Tadviparltavdcl bandhih.

i.

Kaiu ca

tac

capalai/i

ceti

to

vii. 41. 2.

Cf. Professor

The

Ngh.

Macdonell,

root nabh
ii.

19.

op.

means Ho

ctf.,

kill'

pp. 22-9.

according

RUDRA

10. 8]

Rudra l

is (so called)

155
(rauti), or because

because he bellows

(dravati) vociferating (int. of ru), or

it is

he runs

derived from the causal of the

verb rud (to roar). There is a Kathaka passage Because he has roared,
There is a Haridravika passage.
that is the characteristic of Rudra.
The following
Because he roared, t at is the characteristic of Rudra.
stanza is addressed to him.
:

(Here ends the fifth section.)

Bear these songs to Rudra of strong bow and swift arrows, the god rich
armed with sharp weapons.

in food, irresistible, the assailant, the disposer,

May

he hear us

2
!

Bear these songs to Rudra of massive bow and swift arrows, the god

who abounds

in food, 3 unassailable

by his opponents, the assailant, the diswith

and
armed
sharp weapons. May he hear us. The word tigma is
poser,
derived from (the root) tij, meaning to sharpen.
Ayudham (weapon) is (so
The following, another stanza, is addressed to him.
called) from killing.
(Here emls the sixth section.)
that bright weapon of thine, which, hurled down from heaven,
on earth, avoid us. O god of authoritative speech, thou hast a thousand
medicines do thou not hurt our sons and descendants. 4
May that bright weapon of thine, which is hurled down from heaven,
i. e.
from beyond heaven, (avoid us). Didyut (bright weapon) is derived
from (the root) do (to cut), or from dyu (to assail), [or from dyut (to shine) ]. 5
Ksma means earth, it flies on it or along it. Or else it
It flies on earth.

May

flies

bringing destruction. May it pass us over. O god of authoritative

speech, a thousand medicines belong to thee do thou not injure our sons and

flies

grandsons.

Tanayam
Rudra

Tolcam (offspring) is derived from the verb tud G (to push).

(son) is derived from the verb tan (to spread).
Agni is called

also.

The following stanza

is

addressed to him.

(Here ends the seventh section.)

O
man

thou who art skilled in praise, be active for the worship of every
a beautiful hymn for Rudra. 8
Macdonell

Of. Professor

vii. 46. 1.

Yaska explains

Roth,

op.

cit.,

op.

cit.,

pp. 74-7.

p.

svadhuvne

135,

annavate.

as

attributes to

it

the

'

meaning independent selbstandig, or magcf. also

nificent by nature ', selbstkerrlich
',

Muir,

op. cit., vol. iv, p.

vii. 46. 3.

Two

following:

(1) <^di

cl.

'to shine', 4/dii

4cl. 'to cast'.

314.

other derivations suggested are the

G
He is pushed, as
who urges him to do
him from doing that.

Agni

7. 87. 1

is

identified

it

were, by his father,

this or

who

with Rudra

yoagnau rudra yo apsv antar

rudriya namo aatv agnaye.

*
i. 27. 10
SV. 1. 15
;

2.

1013.

prohibits
of.

;
.

AV.

tasmai

INDRA

156

[10. 8

Be

praise it is derived from (the verb) jr, meaning to praise.

receives praise, or awakens another by praise, (is called jara-bodha).
a beautiactive, i. e. do that, so that every man may be able to sacrifice

ful

hymn

Jard l means

He who

for Rudra.

he divides food (ird + dr), or he gives food

+ dhd), or he sends food (ird + ddraya), or
he holds food (ird + dhdraya), or he runs for the sake of soma (indu + dm),
or he takes delight in soma (indu + ram), or he sets beings on fire (Vindh).
It is known that because they animated him with vital breaths, that is the
3
He is (so called) from doing everything (lit. this),'
characteristic of Indra.
'He
is (so called) from seeing everything (idam + drs),'
says Agrayana.
says Aupamanyava. Or the word is derived from (the verb) iad, meaning to
be powerful, i. e. being powerful he tears the enemies asunder, or puts them
to flight.
Or he honours the sacrificers. The following stanza is addressed
Indra 2

is

(so called because)

(Lrd + da), or he bestows food (ird

'

to him.

(Here ends the eighth

section.)

Thou didst pierce the spring, create channels, and rich in water send
them forth knocking against each other. O Indra, thou didst uncover the
4
great cloud, emit the streams, and smite down the giver (of water).
Thou didst pierce the spring. Ut-sa (spring) is (so called) [from moving
upwards (ut-Vsr)], or from rising upwards (ut-Vsad), or from flowing
upwards (ut-Vsyand), or

Thou

it

is

derived from the verb

ud

(to issue out).

Thou, rich in water, didst send forth these

atmospheric multitudes (of clouds) having water, and pressing each other
hard. The verb ram means to stop or to emit. O Indra, thou didst
uncover the great mountain, i. e. the cloud emitted its streams and smote
didst create its channels.

him down,

i.

other stanza

e.

is

the giver whose function

addressed to him.

(Here ends the ninth

The wise god, who immediately on

to give (rain).

is

The following

section.)

his birth

became foremost and

who

surpassed (other) gods in strength, at whose breath heaven and

earth tremble on account of the greatness of his might, he, O men, is
Indra. 5

Who as soon as he was born became foremost, the wise god, who,
with his strength, i. e. strong action, subdued, i. e. seized all around, protected all around, or surpassed (other) gods
at whose power even heaven
and earth trembled on account of the greatness of his might, i. e. on account
;

Cf. Roth, op.

cit.,

p.

136; Muir,

op.

dt. t

Cf. Professor Macdonell, op.

The quotation
v. 32. 1

vol. iv, pp. 299, 300.

cit.,

pp. 54-67.

ii.

12. 1

SV.

AV.

is

1.

un traced,

315.

20. 34. 1.

BRHASPATI

10. 13]

157

of the mightiness of his power.

He, O men, is Indra. Thus the gratificawho had an intuitive insight into reality expresses itself
1
conjoined with a narrative.
tion of the seer
2

Parjanyah
reversing the
favourable to

(cloud)
first

is

derived from (the verb) trp (to be satisfied) by

last (letter)
one who gives satisfaction and is

and the

men

(trp +janyah
is (so called because)

pri

+janyah

= 'purj +janyah = par +

he is the best conqueror (parah + </jin),

janyah), or he
or he is the best progenitor (parah + Vjan), or he is the bestower of juices
(pra -f A/?;/). The following stanza is addressed to him.
(Here ends the tenth section.)

He

strikes

down

trees

and he

down demons,

strikes

the entire universe

Even the guileless fly

afraid of the great slaughter.
when Parjanya thundering strikes the evil-doers. 3

from the

was

He

strikes

down

the trees and

he

down

strikes

rainer,

the demons.

All

beings are afraid of this great slaughter. Great, indeed, is his slaughter.
Even the innocent, being afraid, run away from him whose function is to
rain,

when Parjanya thundering

mit sinful

strikes the evil-doers,

i.

e.

4
Brhas-patih is the protector or supporter of the great.
stanza is addressed to him.

(Here ends the eleventh

On

men who com-

acts.

The following

section.)

he saw water bound up by the cloud like fish dwelling in

Having rent (the cloud) with a dreadful roar, Brhaspati
out like a cup from a tree. 5

all sides

shallow water.

drew

it

On

all sides

fish living in

he saw water bound up by the all-pervading cloud like

He took it out like a cup from the tree.

shallow water.

From what verb

camasah

(cup) derived 1 (from \/cam) i. e. they drink in

rent
it
with a dreadful roar, i. e. sound.
Brhaspati having
is
the
protector or supporter of brahvia. The
Brahnianas-patih
him.
stanza
is
addressed
to
following
is

it.

(Here eiids the twelfth

section.)

All the rays of the sun drank that very stream of water, pervading and

flowing downwards, which Brahmanaspati pierced with his might, and

6
together they poured an abundant spring rich in water.
1

According to Durga, the seer Grtsamada, a

who had enjoyed his com-

friend of India,

panionship, expresses his gratification in the

stanza. He remarks that the stanzas of the

RV. often

refer to historical events also.

He

offers an alternative explanation for 'conjoined with a narrative', i.e. which is worthy

of being related to posterity,

2
Cf. Professor Macdonell, op.
3

v. 83. 2.

Cf.

Professor Macdonell, op.

12 Brh. D. ii. 1.

Cf. above, 2.
5

x. 68.
ii.

cit.,

24. 4.

AV.

20. 16.8.

pp. 83-5.

cit.,

101-4.

LORD OF THE ABODE

158

[10.13

All the rays of the sun, which appear like the sun, drink that very
stream of water, pervading, flowing, and spreading downward, which
Brahmanaspati pierced with his might, i. e. with power. And together
they pour out the abundant springs, rich in water, i. e. abounding in

water.

(Here ends the thirteenth section.)

Lord of the abode 1

ks-i,

to dwell

The

meaning

following stanza

is

ksetram (abode) is derived from (the verb)

the protector or supporter of the dwelling-place.
addressed to him.
(Here ends the fourteenth section.)

We

will

win with the lord of the abode as with a friend

us a horse or cow,

nourisher.

He

shall

bring to
be gracious to us for such
;

(gift).'

We

win with the lord of the abode as with a very friendly

He shall
nourisher, a well-nourished cow and horse.
Bring,

will

person.

be gracious to us for such (gift).

With strength or wealth. The verb rnrl means to give.
stanza is addressed to him.

The following

(Here ends the fifteenth section.)

O lord of the abode, bestow upon us the wave, rich in honey, distilling
honey, and well purified like clarified butter, as a cow does its milk. May
the lords of the sacred law be gracious to us. a
Bestow upon us, O
distilling

honey,

i.

e.

cow her milk, the honeyed wave,

like
well
clarified butter.
water,
May the
purified

lord of the abode, as a

The verb mrlay means to

some think that the
recurrence of the same expression in the same stanza means tautology,
others
as for instance, the wave rich in honey and distilling honey
think that the recurrence of the same expression in the same verse
lords or protectors of law be gracious to us.
With reference to
protect, or to worship.

this

'

'

'

',

tautology, as for instance, 'Golden in form, he is golden in

4
Another school of thought does not admit tautology, if
appearance'.
there is some difference, even if it is very slight, as for instance, as from

(pada)

is

'

water the frogs

and as frogs from water

',

Vdstos-patih* (house-lord)
1

Cf. Professor

iv. 57. 1.

iv. 57. 2.

'

Macdonell,

op.

cit.,

'.

vdstuh (house)

p. 138.

*
'

is

ii.

35. 10.

x.

166. 5.

derived from (the verb)

Cf. Professor

Macdonell,

o/.

cit.,

p. 138.

YAMA

10. ao]
vas,

meaning

following stanza

the lord or protector of

addressed to him.

dwell

to

159

is

is

The

the house.

(Here ends the sixteenth section.)

lord of the house, thou art the killer of disease, wearing all forms

1
be our very kind friend.

lord of the house, thou art the killer of disease, wearing all forms
be our very happy friend. The word seva is a synonym of happiness
;

The verb sis takes the suffix va, which replaces the letter next to
the penultimate (i. e. s) and optionally takes gumi*
The word &iva is derived from the same root also. He becomes the
(sukka).

deity of all those forms that he longs

is

Vdcas-pati
addressed to him.

for.

This too

Maghava assumes every form?

is

a Vedic quotation.

the lord or protector of speech.

The following stanza

is

(Here ends the seventeenth section.)

Come again,
lord of wealth,

of

lord

speech,

make me happy,

let

with the
body (depend) on

divine

together

my

me

mind.

alone. 4

explained by the mere reading of it.

A'pam ncb'ixit* is explained by the offspring of the self (tanti-napat)*
The following stanza is addressed to him.

The stanza

is

(Here ends the eighteenth section.)

Offspring of waters,

who

in sacrifices
priests implore
7
Indra grew in vigour.

Who [will shine,

whom wise men praise

i.

e.]

shines within the waters without fuel,

whom

thou hast given us honeyed waters with which

shines in the interior of waters without fuel,

O offspring of waters, give us honeyed

in sacrifices

waters for pressing the soma with which Indra grows in vigour,

i.e.

in

vigorous action.

Yama 8

is (so called)

The following stanza

because he governs (^/yam).

addressed to him.

is

(Here eiids the nineteenth section.)

king, Yama, son of Vivas vat (the sun),
departed along the great heavenly heights, who has made the
9
path clear for many, and who is the rendezvous of men.

With

oblation, worship the

who has
3

vii.55.

+ va

iii.

58. 8.

AV.
8

See

1.

&

> *'* and, with guna, &>:a.

Cf. Professor

Macdonell,

op.

cit.,

pp. 09-71.

AV.

x. 30. 4

Cf. Professor

"

1. 1. 2.

8. 5.

x. 14. 1

cf.

14. 1. 87.

Macdonell,

AV.

op. cit., p. 171.

18. 1. 49.

MITRA

160

Who

has departed

who

[10.

has gone round the heavenly heights,

20
i.

e.

The verb av means to go. 1 The sense is and

with oblation, worship the king, Yama, the son of Vivasvat (the sun), who
has shown the path to many and who is the rendezvous of men. The
verb duvasyati means to worship. Agni is called Yama also. The follow-

'elevations

and depressions.

ing stanzas proclaim him.

(Here ends the twentieth section.)

Like a spear hurled,

it

inspires

awe

as the archer's arrow of bright

appearance.

Yama,

indeed,

is

what

is

born,

Yama, what

shall be born;

he

is

the

maidens' lover, the matrons' lord. 3

With the moving and the non-moving oblation

we obtain him, the

kindled god, as cows do their abode in the evening. 4
These are hemistichs. Like a spear hurled, it inspires terror (among
enemies) or courage (among friends), as does the archer's arrow of bright
appearance, of dreadful appearance, [of strong appearance, of glorious
appearance], of great appearance, or of shining appearance.
Yama indeed was born, associated with Indra.
Ye are twin brothers, whose mother is here and there. 5

This too

what

is

a Vedic quotation. Yama is, as it were, what is born and

Maidens' lover, i.e. one who causes maidens to be

shall be born.

Matrons' lord, i.e. one who causes matrons to be protected.

Matrons have Agni as their chief deity, on account of their association
with sacrifice.
7
This too is a Vedic quotation.
Agni was thy third husband.
As cows obtain their home in the evening so may we obtain the
kindled god, who is well kindled with pleasant things, with our nonstationary, moving, i.e. oblation in the form of an animal, and nonmoving, stationary, i. e. oblation in the form of herbs.
Mi-tra* is (so called) because he preserves (trdyate) from destruction
(j)ra-riil-ti) or because he runs (dravaii) measuring things together (Vtni), or
loved.

'

ar,

light
3
4

not clear

It is

verb
2

i.
i.

on

to go

'.

Yaska introduces the

Durga does not throw any

why

it.

6fi. 7.

6G. 8.

According to Durga, the word

w/ in the text of tlu- RV. is an expletive.
5

i.

66. 9.

vi. 50. 2.

Indian marriage is accomplished by

taking seven steps round the fire-altar,
Fire is here called maidens' lover, because
fire causes the
marriage to be accomplished,

with which the period of maidenhood comes

to an en(J
7
x 86- *
AV. 14. 2. 3.
-

;.

Cf. Professor

Macdonell,

op.

Y.,

pp. 29-80.

KA

10. 24]

the word

161

derived from the causal of (the verb) tnid (to be

is addressed to him.

is

fat).

The

following stanza

(Here ends' the twenty-first section.)

Proclaiming, Mitra leads

men

forth,

Mitra supported earth and heaven.

Ever watchful, Mitra beheld the tribes. To Mitra

sacrifice

the fat oblations. 1

Proclaiming,
speaking encouraging words, Mitra leads men Mitra
alone supports earth and heaven. Without winking Mitra beholds the
tribes.
The word krstayah is a synonym of men, (so called) because they
i.

e.

are active, or because their bodies are long (vi-krsta).

To Mitra sacrifice the
fat oblations has been explained.
The verb hu means to give. 2
'

'

Kah

because) he

is (so called

following stanza

is

is

loving, or surpassing, or happy.

The

addressed to him.

(Here ends the tiventy -second section.)

In the beginning, the golden foetus took shape he was the sole existing
lord of the universe.
He supported this earth and heaven. Let us, with
;

3
oblations, worship the god Ka.
The golden foetus the foetus
;

made

of gold, or he

^ hose

foetus

is

made

of gold. The word garbhah (foetus) is derived from the verb grbh (used) in
the sense of praising, or (so called because) it swallows useless things.
Now when a woman receives the life-germs (gundti) and her own life4
He
germs are brought into contact with them, fertilization takes place.

He was the sole existing lord of the

He supports earth and heaven. Let us, with oblations, worship
god Ka is explained. The verb vidh means to give.

came

into existence in the beginning.

'

universe.

the

'

Sarasvat has been explained. 5 The following stanza is addressed to him.

(Here ends the tiventy-third section.)

in

Be our protector with those waves of thine,

Sarasvat, which are rich
honey and distil clarified butter."
The stanza is explained by the mere reading of it.
(Here ends the twenty-fourth

2
s

iii.

59.

1.

The sentence is omitted by Durga.

AV. 4. 2. 7 Vs. 18. 4
x. 121. 1
;

23. 1

25. 10.
4

tion

Durga describes the process of

as follows

from a man the

'
:

When

woman

fertiliza-

receives

life-germs, i.e. the essence of

marrow of his bones, &c., in the form of

seminal fluid and brings them (i.e. spermatozoa) in contact with her own life-germs,
i. e. the essence of her flesh and blood in the
the

section.)

form of her germinating fluid, then by the

mutual contact of the male and female fluid
in the interior of the uterus which is capable
of receiving them, fertilization of a woman
takes place. Or when a woman admires the
qualities of a man, on account of her love
for him, and a man a woman, the result of

their mutual admiration is passion, and

passionate intercourse produces fertilization/
8

i.

e.

* vii.

By

Sarasvafi.

96. 5.

VI&VAKARMAN

162

Visvakarman

maker

the

is

of

[10.

The following stanza

all.

is

35

addressed

to him.

(Here ends the twenty-fifth section.)

VisVakarman is sagacious, mighty, creator, disposer, and supreme beholder.

The objects of their desire rejoice together with food, where beyond the
seven seers, they declare (only) one to exist. 1
VisVakarman is of a penetrating mind, pervading, creator, disposer, and
The objects of their desire, i. e.
the most supreme beholder of beings.

which are loved or sought after, or approached, or thought about,

They rejoice with waters. Where these seven seers, i.e.
luminaries. Beyond them is the sun. In him (the sun) they (the luminaries)
become one. T*his is with reference to the deity.
Now with reference to the soul.
VisVakarman is of a penetrating mind, pervading, creator, and disposer,
and the most supreme nianifester of the senses. The objects of worship
objects

or aimed at.

of these (senses),

objects desired, or sought after, or approached, or

at.
They rejoice together with food. Where these

i.e.

thought about, or aimed

seven seers,

i.

the senses.

e.

Beyond them

In him (the soul)

the soul.

is

This expounds the course of the life of the soul. 2

they (senses)
With reference to it they relate a legend. VisVakarman, the son of Bhuvana, sacrificed all beings in a universal sacrificed He sacrificed even him-

become one.

self in the end.

Who
it still

This

is

indicated

by the following stanza.

4
The following stanza explains

sacrificed all these created beings.

more

explicitly.

(Here ends

tJie

twenty-sixth section.)

VisVakarman, growing with oblations, thyself sacrifice earth and

On both sides let other men be stupified. Here may Indra be

heaven.

our

inciter.

x. 82. 2.

efficacious.

The manuscripts

sacrifice

of the longer recension

read etasmin, while those of the shorter read
usmin. I prefer the latter to the former, because

7.1.1:

Cf. 6fi. xiii.

in

myself

created

Ah, I will
beings,

and

created

beings in myself.
Then, having
sacrificed himself in all created beings and

a comparison of the adhi-daivata and adhy-aima

explanation of the stanza shows that Yaska
intends to bring about a contrast between

created beings in himself, he acquired superiority, sovereignty, and overlordship over all

his two interpretations. For this reason he

uses tesam, etdni, tebhyah, and etasmin in the

sacrificed all oblations

former, and etam, imam, ebhyah in the latter.

The corresponding word for etasmin is therefore osmfn, hence I conclude that the reading
of the shorter recension is the correct one.
8

Universal sacrifice

is

regarded as very

created

man

Likewise, a

beings.

and

all

having

created beings

in a universal sacrifice, acquires superiority,

Cf. also
sovereignty, and overlordship.'

Manu,

91

xii.

Is"a.

op. ctt., vol. v, p.

4

z. 81. 1
z. 81.

U. 6

AP.

i.

23. 1

372.

VS.

6; SV.

17. 17.
2.

939; VS.

17. 22.

Muir,

TARKSYA

10. 3 o]

163

VisVakarman, growing with oblations, thyself sacrifice earth and

On both sides let other men, i. e. rivals, be stupified. Let Indra,

heaven.

who

pre-eminent in knowledge, here be our inciter.

l
Tarksya is explained by Tvastr (1) he dwells (ksayuti) in the crossedover place ( Vtr ), i. e. atmosphere (2) he protects (raksati) objects quickly
(twriuvni) or (3) it is derived from (the verb) as (to pervade). The following
is

stanza

is

addressed to him.

(here ends the twenty-seventh

Let

us, here,

invoke Tarksya,

who

is

section.)

rich in food, incited

mighty, impeller of chariots, the felly of whose wheel

a hero in battle, quickly for our welfare. 2
(Let us invoke)

him who

is

is

by

gods,

unhurt and who

is

exceedingly rich in food. Juti signifies motion

or pleasure deva-jutam therefore means one who is incited by the gods,

Endowed with might, transporter of chariots, the felly
or pleased by them.
Let us be
of whose wheel is uninjured and who is victorious in battles.
;

quick and here invoke Tarksya for our welfare.

atmospheric would the seer have thus addreSvsed

What god
?

other than the

The following stanza

is

addressed to him.

(Here ends the twenty-eighth section.)

Who even spread, with his might, the five tribes in a moment, as the
hundredfold, a thousandfold in his
sun, with his light, does the waters.

Like a hurled javelin, they cannot keep him back. 4

Who also spreads five human tribes, in a moment, with his might, i. e.
His motion gains
strength, as the sun does the waters with his light.
a hundredfold, a thousandfold speed. Like a discharged arrow made of
speed.

they cannot keep him back.

Manyu (auger) is derived from (the verb) man, meaning to shine, or to
be angry, [or to slay] arrows shine through anger. The following stanza
is addressed to him.
reeds,

r>

(Here ends the twenty -ninth section.)

Accompanied by thee on the. same chariot, O Manyu, let our heroes,

demolishing, making hairs stand on their end, unassailable, swift like
Maruts, having pointed arrows, sharpening their weapons, fire-incarnate
rush forth towards the (enemy).
1
'

Cf. Professor

Macdonell,

AV.

8. 85. 1

to Tarksya in the stanza, and

according to him, therefore, Tarksya can be
no other than an atmospheric deity.

attributed

np. C jV., p. 148.

SV. 1. 882.
3
The characteristic of the atmospheric
gods is strength. They perform deeds of
valour, and all that requires power. The
author thinks that this trait is clearly
x. 178. 1

L2

x. 178.

Cf. Professor Macdonell, op.

x. 84. 1

AB.
AV.

iv. 20.

4. 31.

1.

ct'f.,

p. 119.

SAVITR

164

[10.

Having mounted the same chariot with

Manyu,

thee,

let

30

our heroes,

demolishing, causing the hair to stand on end, unassailable, swift like the

Maruts, having pointed arrows, sharpening their weapons, rush forward

towards the enemy. Fire-incarnate, i. e. destroying like fire, or armed, or
wearing a coat of mail.
Dadhikrd has been explained. 1 The following stanza is addressed to
him.

(Here ends the thirtieth section.)

Dadhikra spread out the five tribes with might as the sun the waters
with his light. Thousand-gaining, hundred-gaining is the swift courser.
2
May he commingle these speeches with honey.
Dadhikra spreads out water [with might] with strength as the sun the

human

five

swift, i.e.

with

tribes

light.

Thousand-gaining, hundred-gaining is the

having motion. May he commingle

speed, courser, i.e.

having

Madhu

these speeches of ours with honey, i. e. water.

from the verb dham (to blow) reversed.
'

Savitr
stanza

is

(is

so called because) he

is

the stimulator of

(honey)

all.

is

derived

The following

addressed to him.

(Here ends the thirty-first

section.)

Savitr has fastened heaven in

Savitr has fixed the earth with supports
unsupported space Savitr has milked the atmosphere, shaking itself like
;

a horse, and the ocean bound in illimitable space. 4

Savitr caused the earth to be fastened with supports. In the supportSavitr has milked the
less atmosphere Savitr has made the heaven firm.
cloud fastened in the atmosphere,
fastened in space which does not

fastened in the illimitable space, or

quickly, or hasten, i. e. (the cloud)
itself like a horse.
What other god than the
i.

e.

move

which moistens, shaking 5

atmospheric one would the seer have thus described ?

He

The sun

is

called

so praised in the Hlranyastupd hymn. 6 The seer Hiranyastupa proclaimed this hymn in the act of worship. This is indicated
by the following stanza.

Savitr also.

is

(Here ends the thirty-second section.)

1

See

2. 27.

Cf. Professor

Macdonell,

ct7.,

'

v 28. 10.

Cf. Professor

shaking ', and also by Roth, op. cit., p. 143.

But in his famous lexicon he attributes to it
which is adopted
the meaning sounding
both by Muir, op. 7., vol. iv, pp. 110-11, and
'

op.

p. 148.

',

Macdonell.

x< 179. i.

The word dhuni

op.

cit.,

p. 82.

Max
ia

explained by Durga as

Miiller.

x. 149.

10.

VATA

36]

165

Like Angirasa Hiranyastupa, I invite thee, O Savitr, to this sacrificial

Thus worshipping and bowing before thee for protection, I kept
watch as for a stalk of soma.
food.

Golden tuft of hair

tuft of hair.

Stupa

(tuft of hair)

collected into a heap),

thee to this sacrifice, i.

i.

made

a tuft of hair

e.

is

of gold or one having a golden

derived from the verb styai (to be

a collection.

e. sacrificial

Savitr, like Angirasa, I invite

Thus worshipping, bowing before

food.

thee for protection, I keep watch as for a stalk of soma.

Tvastr has been explained. 2 The following stanza is addressed to him.

(Here ends the thirty-third section.)

The divine

multiform Tvastr, generated and nourished

All these created beings and the great divinity of

stimulator,

manifold mankind.

:i

the gods are solely his.

The divine stimulator, omniforrn Tvasta, nourished mankind by the gift
And he generated them in various ways. All these beings, i. e.
of
juice.

And for him is the one great divinity of the gods, i. e. the
endowed with wisdom or with the bread of life. The word
as-u is a synonym of wisdom (1) it throws out the senseless and sense
is thrown into it ( Vas, to throw)
(2) or the word asu-ratva has its first
waters, are

his.

state of being

letter (v) elided.

Vata 4 (wind)
is

is (so called)

because he blows

The following stanza

(vdti).

addressed to him.

(Here ends the thirty-fourth section.)

towards us what

May Vata blow

He

fort for our heart.

May Vata blow

of happiness

shall prolong

is

healing, full of happiness

our

lives.

and com-

towards us the healing medicines and what is

And may he prolong our life.
for our heart.

full

and comfort

Agni has been

explained.

The following stanza

is

addressed to

him.

(Here ends the

Thou

thirty-fifth section.)

art invited to this beautiful sacrifice for the drinking of soma.

7
Agni, with the Maruts.

Come,

Thou

art invited to this beautiful sacrifice for the drinking of soma.

x. 149. 5.

See

8.

13

Cf. Professor
cf.

Professor Macdonell,

op. eft,

8 x.

See

p. 116.
s

iii.

186. 1

65. 19

AV.

18. 1. 5.

'

i.

Macdonell, op. cit., pp. 81-8.

1. 184 ; 2. 1190.

SV.

7. 4.

19. 1

SV.

1. 16.

ASUNITI

166

[10.

What god

such, O Agni, come together with the Maruts.

the atmospheric one would the seer thus address ?
is addressed to him.

As

36

other than

The following stanza

(Here ends the thirty-sixth section.)

I prepare the

sweet mead for thee to drink

Come,

first.

Agni, with

1
the Maruts.

prepare the sweet mead,

I
i.

to partake of

e.

As

first.

made of soma, for thee to drink first,

Agni, come together with the Maruts.

e.

i.

such,

(Here ends the thirty -seventh

Vena
stanza

is

section.)

derived from (the root) veu, meaning to long

is

for.

The following

addivssed to him.

(Here ends the thirty-eighth

section.)

This Vena impels them who are in the womb of the variegated one.
Light is the chorion in measuring the region of vapours. At the contact
2
of waters and the sun, the wise kiss him with thoughts like an infant.
This Vena impels (them
in the womb of one who

who

are) in the

womb

of the variegated one,

endowed with variegated colours, i. e. waters.

serves the purpose of chorion. The chorion
his
is
the
chorion,
light
Light
membrane
of the foetus, or it is joined with
the
external
with
develops
the external membrane. At the coming together of waters and the sun,

i.

e.

men

wise

do an

kiss, lap, praise,

is

cause to grow, or worship, with

Infant (sisu)

infant.

(samsaniya), or

it is

is

(so called because)

from (the root)

vi,

meaning

he

is

to give. 3

hymns

as they

worthy of
Foetus

praise

is

obtained

away (asun

nayati).

after a long time.

Asu-ntti

(so called because)

is

The following stanza

is

it

addressed to

carries breath

it.

(Here ends the thirty-ninth section.)

Asumti, support the mind with us for the continuation of life,

prolong well our age. Make us happy in the sight of the sun, do thou
4
increase our body with clarified butter.
O Asumti, support the mind within us for a longer life. And prolong
our age, and make us complete for beholding the sun. The verb radh
used in the sense to be subdued
We will not be subjected to the foe, O King Soma! 5 This too

is

'

'.

256
2

i.

19.
2.

viii. 8.

AV.

20. 99.

SV.

3
.

923.

x. 123. 1

VS.

7. 16.

It is given
x. 59. 5.
x. 128. 5

by

AV.

man

to

5. 3. 7.

woman.

Durga.

is

10.

INDU

4 2]

Do thou

a Vedic quotation.

increase the

167
self,

i.

e.

the body, with clarified

butter.

Rtah has been explained. 1

The following stanza

is

addressed to him.

(Here ends the fortieth section.)

Of Rta, indeed, are the earlier invigorating draughts. Contemplation of

Rta kills vices. The call of Rta awakening and illuminating, pierced even
2
the deaf ears of the living being.
Of Rta, indeed, are the earlier invigorating draughts. Consciousness of
Rta kills all that should be avoided. The call of Rta pierces the ears even

Deaf, whose ears are closed.

of the living being, of the
the
ears
bright
or of water.
of the deaf.

Indu

is

Causing to wake and making

moving being, of man, of light,

derived from (the verb) indh (to kindle) or from

is addressed to him.

ud

(to

The following stanza

moisten).

(Here ends the forty-first section.)

Indu who, like one to be invoked,

the
of demons stirs prayer.
slayer
May
prayer
vigorous.
he himself drive away from us the mockery of the scoffer with slaughter.
May the wicked drop down, lower and lower, like some insignificant thing,
I proclaim that to the auspicious

May

He

is

stirs

he drop down. 3
I proclaim that to the auspicious Indu, like one who is worthy of
being invoked, who is vigorous, rich in food, or full of desire, he causes
our prayers to stir; and the slayer of demons causes them to stir with
strength.
May he himself drive away the man who scoffs and his mockery
from us with slaughter. May the wicked drop down. Even lower than

may

he drop down, like an insignificant thing. Some think that

repetition (of the same words) adds a greater force to a (particular)
sentiment, as for instance: Oh, she is beautiful, oh, she is beautiful.
This (repetition) is characteristic (of the style) of Parucchepa. 4 He was
a seer. He whose organ is (large) like a joint, he whose organ is in every

that

may

joint.

With
with.
1

u
3

See

2.

iv. 23.
i.

these words, the twenty-seven appellations of deities are dealt

are addressed and oblations are offered to them.
Of these,

Hymns
25
8

129. 6

3.

4.

6. 22.

cf. 6. 16.
cf.

Brh. D.

Nrmedha and Parucchepa

dispute as to whose
of a superior kind. They try to
kindle fire in moist wood. The former pro-

knowledge
iv. 4.

Cf. Muir,op.ct'f.,vol.i,p. 195; vol.iii,p.212.

Parucchepa is mentioned in TS. ii. 5. 8. 8.

is

duces smoke only, the latter a flame, and thus

establishes his superiority.

AHI

168
the following,
to them.

i.

[10.

43

Vena, Asuniti, Rta, and Indu, do not have oblations offered

e.

l
Prajd-pati is the protector or supporter of creatures.
is
addressed
to him.
stanza

The following

(Here emls the forty-second section.)

Prajapati, no one except thyself did encompass all these created

With whatever desire we sacrifice to thee, let that be ours. May
things.
we be lords of treasures. *

no one, indeed, other than thyself encompassed

Prajapati,

With whatever

created things.

May we

be lords of treasures

Ahi has been

we

desire

explained.

those

be ours.

a benediction.

(this) is

The following stanza

11

all

sacrifice to thee, let that

addressed to him.

is

(Here ends the forty-third section.)

With hymns thou singest (the praise) of Ahi, born in the waters, sitting
in the lowest part of the rivers, in vapours. 4
With hymns thou singest (the praise) of Ahi, born in waters, sitting
in the lowest part of the rivers, in vapours, [in waters]. Budhnam means
atmosphere
(body)

He,

is

who

waters are held bound in

derived from the same root

is

Ahi,

is

budhnya,

i.

e.

i.

e.

is

breath

held bound in

is

it.

addreased to him.

(Here ends the forty-fourth

May Ahi who

word budhnam

other

the

a dweller in atmosphere, budhnam meaning

The following stanza

atmosphere.

it

also,

section.)

dwells in the atmosphere not put us to hurt.

May

the sacrifice of this man, the lover of sacred rites, never fail. 5
May Ahi who dwells in the atmosphere not put us to injury.
his sacrifice never fail, i. e. of the lover of sacrifice.

May

bu-parna (having beautiful wings) has been explained.

stanza

is

The following

addressed to him.
(Here ends the forty-fifth section.)

One had beautiful wings, he has entered the ocean, he beholds this entire
With a pure mind I saw him from near, him the mother kisses
universe.
and he kisses the another. 7
One has beautiful wings; he enters into ocean; he beholds all these
1

Cf. Professor

x. 121. 10

See

vii. 84.

2. 17.

16.

Macdonell, op. ctf., p. 118.

7. 80. 8 ; VS. 10. 20; 28. 65.

AV.

vii. 84.

See
t

4.

17

x. 144. 4

; cf.

Brli.

D.

v. 166.

7. 24:

AA.

iii. 1. 6.

15.

SOMA

11. a]

With a pure mind

created beings.

169

saw him.

Here the

seer,

who

intuitive insight into reality, (expresses) his pleasure in a narration. 1

The mother, i. e. atmospheric speech, kisses him and he kisses the mother.

had

2Juru-rava#

stanza

is

is

(so called)

because he cries too much.

The following

addressed to him.

(Here etuis the forty-sixth section.)

On

and the rivers flowing

Pururavas, the gods strengthened

his being born, the goers (giidh) sat together

by themselves strengthened him, when,

thee for the great battle, for slaying the barbarian. 2

On his being born the goers, i. e. waters, (so called) from going, or else
the divine women, sat together, and the rivers, [flowing by themselves,]

moving by themselves, strengthened him, when the gods strengthened

thee,

'

Pururavas, for the great battle, for the delightful combat, for slaying
the barbarian, the gods (strengthened thee), the gods.

(Here etuis

tJte

forty-seventh section.)

CHAPTER XI
Syemi

(falcon)

has been explained. 3

The following stanza

is

addressed

to him.

(Here ends the first

section.)

seized soma, the falcon bore a thousand, ten thousand libations

Here, in the enjoyment of soma, the bountiful left the illiberal
4
behind, and the wise the dull-witted man.
Having seized soma, the falcon carried a thousand, ten thousand liba-

Having

together.

same time. (The word) thousand is used with reference to the

which soma is pressed a thousand times. In the sacrifice there
are ten thousand soma-tlraughts, or there are ten thousand gifts in connexion with the pressing of soma. There the bountiful left the unfriendly,
i. e. the non-liberal, behind in the
enjoyment of soma, and the wise the dullwitted man.
He is praised with reference to the drinking of soma, and in a hymn
addressed to Indra he is therefore identified with Indra.

tions at the
sacrifice, in

Cf. Muir, op.

x. 95. 7.

cit.,

vol.

ii,

p.

1%.

See

iv. 26. 7.

4. 24.

SOMA

170

Soma is a plant the

pressed again and again.
:

word

is

[11. a

derived from (the root) su (to press) it is

a deity) is mostly secondary and
:

Its character (as

In order to point out its (primary use) in the hymns

it is being purified, we shall quote (the follow-

only rarely primary.

relating to soma-juice while

ing stanza).

(Here ends the second section.)

Be pure with thy sweetest and most gladdening stream.

soma, thou

1
art pressed for Indra to drink.

The stanza

Now

here

explained by the mere reading of it.

another stanza addressed to him or to the moon, as follows.

is

is

(Here ends the third

section.)

Because they grind the herbs together, one thinks that he has drunk the
Of the soma which the Brahmanas know, none whatsoever partakes. 2
The hemistich, Because they grind the herbs together, one thinks that

soma.

'

he has drunk the soma

soma
i. e.

at

all.

',

refers to the uselessly-pressed soma,

which

is

not

Of the soma which the Brahmanas know, none whatsoever,

no one who does not

offer sacrifice,

can partake.

This

is

with reference

to sacrifice.

Now with reference to the deity. The hemistich, Because they grind
the herbs together, one thinks that he has drunk the soma ', refers to the
soma pressed with the Yajus formula, which is not soma at all. Of the
soma which the Brahmanas know, i. e. the moon, none whatsoever, i. e. no
'

one who

The

not a god, can partake.

following, another stanza, is addressed to him, or to the moon.
is

(Here ends the fourth section.)

O
Wind

god, when they drink thee, forth thenceforward thou thrivest again.
is the protector of soma
the month is the maker of years.
;

god, when they begin to drink thee, forth thenceforward thou again
thrivest this refers to some particular libations, or to the first and second
;

Wind is the protector of soma. The seer

wind its protector on account of companionship or extracting the juice. 4
The month is the maker of years, of annual periods, i. e. the plant soma on
fortnights of the lunar month.

calls

account of

its

(assuming) particular shapes, or the moon.

Can-dramas 5

(the

moon)

is

(so called because) it

roams about noticing

Vcay + Vdram) or is bright and measures (candra-md), or its measure

is
Candra (bright) is derived from (the verb) cand, meaning to
bright.
(

ix. 1.

x. 85. 3

SV.

AV.

1.

468

14.

2.

1. 3.

39

VS.

26. 25.

x. 85.

Cp.

2. 20.

cf.

AV.

14. 1. 14.
B

Cp. Brh. D.

vii.

129.

DEATH

11. 8]

shine.

The word candanam

171
is

(sandal wood)

derived from the same root

also.

It roams about beautifully, or it roams about for a long time.

Or the
former part of the word (candramas) is derived from (the verb) cam (to
Cam (bright) is derived from (the verb) rue (to shine) reversed.
drink).
The following stanza is addressed to him.

(Here ends the fifth section.)

When

is ever new, the banner of day he

goes before
the
he
share
distributes
their
among
gods the moon
Approaching

dawns.

he

is

born, he

extends farther long life. 1

When he is born he is ever
*

The banner

new

of days he goes before

to the beginning of the first fortnight.

dawns refers to the end of the second
'

fortnight.

ApproachAccording to some the second verse has the sun as its deity.
ing he distributes their share to the gods refers to the half-monthly oblation of clarified butter.
The moon farther extends long life.
'

'

Mrtyu (death) is (so called) because he makes people die. 'He is (so
called because) he causes the dead to be removed/ says
atabalaksa, the
son of Mudgala. The following stanza is addressedto him.
(Here ends the sixth

section.)

Away, O

Death, depart along the path that is thine own, but different
from the road of the gods. I speak to thee, who hast eyes and possessest

Do

not injure our children, nor our heroes. 2

Death, with
Away, O Death, certainly, O Death, certainly depart,
this it is declared, O Death, the dead is for him who causes him to be

the power of hearing.

removed,

Death.

following stanza

is

It is derived

from (the verb)

(Here ends the seventh

Here

is

mad

or from

mud.

The

addressed to them.

the impetuous meeting of the

section*)

two mighty

ones.

Indra and

Visnu, the drinker of the pressed soma-juice avoids you. You two turn
aside that which is directed towards mortal man, aye, the dart of the

archer Krs"anu. 3

The stanza

is
explained by the mere reading of it.
Vi&vanara has been explained. 4 The following stanza

is

addressed to

him.
(Here ends the eighth section.)
1

*
8

x. 86.

19

x. 18. 1
i.

156. 2.

cf.

AV.

7. 81. 2.

AV. 12. 2. 21 VS. 86. 7.

The stanza together with the
;

commentary on x.
omitted by Durga
See 7. 21.

18. 1 in
;

cf.

the 7th section

Roth,

op. cit., p. 147.

is

VISVANARA

172

[11.

Bring your worship to the great (god) who is being exhilarated, and
(who is giver of) food, who is dear to all men, who is all-powerful to
;

Indra, whose great strength is very overpowering, whose great glory and
1
power heaven and earth honour.

Honour [you] with

being exhilarated,

i.

who

who
who is

praise, the great god, giver of sacrificial food,

is

e.

who

who is
men, and who

is rejoicing,

being praised, or

is all-powerful
and to
exceedingly great strength and most
praiseworthy glory and power bestowed on men. Heaven and earth worship you. What god other than the atmospheric would the seer have

being implored

is

dear to

all

Indra, in whose pleasure there

thus addressed

The

is

following, another stanza,

is

addressed to him.

(Here ends the ninth section.)

Vidvanara the divine stimulator has

lifted

up the all-impelling immortal

light.

The meaning

is

that Visvanara, the god

who

stimulates, has lifted

the all-impelling immortal light.

Dhatr is the creator of all.

The following stanza

(Here ends the tenth section.)

:J

is

up

addressed to him.

May Dhatr give uninjured life extending to the sacrificer. We meditate

on the goodwill of the god whose l$ws are true. 4
May Dhatr give prolonged and undecaying livelihood to the liberal
worshipper.
We meditate on the goodwill, the blessed will, of the god whose laws are
true.

in

Vidhatr is explained by dhatr. The following

a stanza addressed to many deities.
(Here ends

tfte

his incidental

is

mention

eleventh section.)

In the law of King Soma and Varuna, in the protection of Brhaspati

and Anumati, to-day in thy invocation, O Maghavan, and of Dhatr and
5
Vidhatr, I partook of the jars.

The meaning
of soma-juice.
called

is:

induced by these deities I partook of the jars full

(jar) [from what verb is it derived ?] is (so

Kalasu

because) kaldh, particular measures of soma, are deposited in

(kolax. 60. 1.
vii. 76. 1

cf.

Brh. D.

vi. 11.

Cf. Professor

<

4V.

7. 17. 2.

Macdonell,

op.

tit.,

p. 115.

x. 167. 8.

it

MARUTS

11. 16]

173

Kalih and kaldh are both derived from (the root) kf

measures are scattered.

(to scatter)

their

(Here ends the twelfth section.)

Now

(we shall deal with) the groups of atmospheric

Maruts 1 come first. Ma-rutah, of measured sound
or of measured brilliancy (</mi + Jruc), or they run very

therefore

Of

deities.

these, the

(</mi+ VW),
much (mahad + dru).

The following stanza

is

addressed to them.

(Here ends the thirteenth section.)

Come, O Maruts, with chariots charged with lightning, of good speed,

furnished with spears and having horses as their wings. Fly to us like
2
birds, O ye that have wise counsel, with the most wholesome food.

Of good speed,
Maruts, with (chariots) charged with lightning.
Come with chariots
that turn well, or praise well, or shine well.

i.e.

furnished with spears. Having horses as their wings, as the means of

Fly to us like birds with the most wholesome food.
flying.
Having

whose works are blessed or whose wisdom is blessed.

Rudras have been explained. 3 The following stanza is addressed to

wise counsel

them.
(Here ends the fourteenth section.)

Rudras, accompanied by Indra, of one accord, riding in

This thought from us longs for you, (come)
for prosperity.
chariots
golden
4
like springs from heaven for one who seeks water in the hot season.

Come,

Rudras, with Indra, accordant for the action of bringing

This thought from us yearns strongly for you as the thirsty for
the divine springs of water. Trsmij is derived from (the verb) trs (to be
5
Udanyuh (one who seeks water) is derived from the verb udanya
thirsty).

Come,

prosperity.

(to moisten).

R-bftavah are (so called because) they shine widely (uru+ ^bhd), or
they shine with sacred rite (rta + </bha)~ or they live with sacred rite
(rta

*/bhu).

The following stanza

is

addressed to them.

(Here ends the fifteenth

section.}

Having performed laborious works with zeal," insti tutors of sacrifice,

being mortals, they attained immortality. The Rbhus, sons of Sudhanvan,
1

2
a

Cf. Professor Macdonell, op.

i.

88.

See

10.

p. 74.
*

cit.,

p. 77.

1.

v. 57. 1.

cf.

Professor Macdonell,

op. cit.,

Durga remarks that some commentators

explain udanyu as a bird called cdtaka, at

whose prayer divine springs of water come
down from heaven.
8

Cf. Professor Macdonell, op.

cit.,

pp. J31-4.

ANGIRASAS

174

[11.

radiant like the sun, mixed things together with their works during the
1

year.

Having finished the works with utmost quickness, the bearers, or the
wise Rbhus, attained immortality although they were mortals. The Rbhus,
sons of Sudhanvan, looking like the sun, or wise like the sun.
They mixed
things together with their works, i. e. actions during the year.
Rbhu, Vibhvau, and Vaja were the three sons of Sudhanvan, a
descendant of Arigiras. 2

which mention the

first

With reference to them there are Vedic passages

and the last (Rbhu and Vaja) in the plural number,

With regard to this, i. e. the use of plural number

the praising together of the cup, there are many hymns in
the ten books (of the Rgveda). The rays of the sun are called Rbhus also.

but not the middle one.

of

Rbhu and

When you

slept in the house of the unconcealable one, because

(you
Rbhus, you did not come here to-day.
were) there, hence,
The unconcealable one is the sun, (so called because) he cannot be concealed.
Because you slept in his house as long as you remain there, so
:i

long you cannot be here.

4
The following stanza
Angirasas have been explained.
them.
(Here ends the sixteenth section.)

is

addressed to

These seers are indeed multiform, moreover they are inscrutable. They
5
they were born of Agni.
forms.
Their
are inscrutable, or their
actions
These seers have many

are sons of Arigiras

wisdom

is profound.
They are sons of Angiras.
They were born of
from
is described.
their
birth
with
these
words
Agni
Agni
The Manes have been explained. 6 The following stanza is addressed
to them.
(Here ends the seventeenth section.)
'

'

Let the lower manes who press soma, go upwards, up the higher ones,
and up the middle ones. May the manes who followed breath, who are
7
harmless, and who know the sacred rites, come to us at our invocations.
Let the lower manes ^o upwards, let the higher manes go upwards, let
the middle manes go upwards. Who press soma, i. e. who prepare the
Who went in pursuit of breath, i. e. life. Who are harmless,
soma-juice.
And who know what is truth and what is
i.e. who are not hostile.
at onr call.
the
Yama is said to be an
sacrifice.
manes
come
May
1

a
*

i.

110.4.

>
i. 161. 11.
Cp. Brh. D. iii. 83.
See 3. 17; cf. Professor Macdonell, or,.cit.,

p. 142.

x. 62. 5.

See

x. 15. 1

4.

21.
;

AV.

18. 1. 44

VS.

19. 49.

APTYAS

11. ai]

atmospheric deity,

the

175

manes are therefore regarded as atmospheric

2
Manes have been explained. 3
Angirasas have been explained.
4
5
Atharvdwts, i. e. motionless the verb tharv
Bhrgus have been explained.
means to move its negation i. e. who are without motion. The follow-

deities also.

',

ing stanza

is

addressed to them in common.

(Here ends the eighteenth

section.)

Angirasas and our manes of ninefold gaits, Atharvanas and Bhrgus, the
:
may we be in the goodwill of those holy ones, in the
blessed favour of their minds. 6
soma-pressers

Angirasas and our manes of nine gaits, i.e. whose ways of going lead in
nine directions. Atharvanas and Bhrgus, the soma-pressers, i. e. who prepare
the soma-juice. May we be in the goodwill, in the blessed will of the holy
ones, in the auspicious, excellent, generous, or blessed favour of their minds.
This refers to a group of atmospheric deities,' say the
'

etymologists.

'

They

are manes/ says the tradition.

Moreover, seers are praised.

(Here ends the nineteenth section.)

Their splendour is dazzling like that of the sun, their greatness is

like that of the ocean, their speed is like that of the wind.
Your hymn, O Vasisthas, cannot be imitated by any other. 7 This is the

unfathomed
(panegyric).

Aptydh* is derived from (the verb) dp (to obtain).

incidental occurrence in a stanza addressed to Indra.

The following

is

their

(Here ends tie twentieth section.)

Praiseworthy, multiform, great, most supreme lord, worthy of being
obtained among those to be obtained, he crushed seven demons with his
strength

and he overpowers many adversaries.

of praise, of many forms, very wide, most supreme master,

of
worthy
being obtained of those who should be obtained, who tears to
the
seven givers or the seven gift-makers with his strength who
pieces
overpowers many adversaries. The verb sdkx means to obtain.

Worthy

(Here ends the twenty -first

1

Cf. Professor Macdonell, op.

See

8.

17

cf.

c<7.,

p. 171.

Professor Macdonell,

op.

Ht., p. 142.
3
4

ct7.,

See
See
p.

UO.

Professor Macdonell,
x.

14.6; AV.

op.

ctt.,

p. 141.

18. 1. 58.

vii. 83. 8.

4. 21.
3.

section.)

17;

Cf. Professor
cf.

Professor Macdonell,

op.

x. 120.

Macdonell,

AV.

op.

20. 107. 9.

ctt.,

p. 67.

ADITI

176

Now, therefore, (we

Of these Aditi
stanza

is

shall deal with) the

comes

first.

[11.

22

groups of atmospheric goddesses.

Aditi has been explained. 1

The following

addressed to her.

(Here ends the twenty-second

section.}

At the birth and ordinance of Daksa, thou attendest,

Aditi, on the
two kings Mitra and Varuna. In births of diverse forms, Aryaman of the
2
seven priests and rich in chariots has his path unobstructed.
O Aditi, thou attendest on two kings, Mitra and Varuna, at the birth
and the ordinance, i. e. action, of Daksa. The verb vivasti is used in the
3
Or it is
sense of attending. Rich in obligations, he attends ujwn (gods).
used in the sense of praying for '.* Aryaman, i. e. the sun, having many
5
chariots, and whose path is unobstructed, i. e. unimpeded, chastises the
'

Seven priests seven rays extract juices for him, or seven seers
In births of diverse forms, i. e. activities, sunrises. 7
him.
praise
They say that Daksa is a son of Aditi and is praised among the sons of
But Aditi is the daughter of Daksa.
Aditi.
enemy.

Daksa was born from

This

(is

the

text) also.

Aditi,

and Aditi sprang into

life

from Daksa. 8

How

can this be possible ? (We reply) they may have 'had the same
the nature of gods, they may have been born
origin, or, in accordance with
from each other, or they may have derived their characteristics from each
other. 10
Agni is called Aditi also. The following stanza is addressed
to him.

(Here ends the tiventy-tkird section.)

May we be those to whom, O Aditi, mistress of noble wealth, thou

wilt grant perfect innocence, and whom thou wilt impel with blessed
11
strength, and food rich in offspring.

Aditi, mistress of

derived from

noble wealth, (may

we

be they) to

whom

thou

faultlessness, in the entire sphere of action.

Agas is
Enas (sin) is
(the root) gam, preceded by the preposition a.

givest innocence,

e.

i.

Kil-bwam
derived from (the root) i (to go).
of
deeds:
noble
to
the
averseness
performance

it

destroy er<r?f glory, i. e.

the reputation
destroy^

of a person.
1

Cf. Professor

Macdonell, op. ciY., p. 120.

Brh. D. vii. 104.
;
3
i.
SV. 2. 196 VS. 6. 23.
4
i.e. She prays that may these two sons of
m ne work for the good of the world '. Durga.
3 x.

5
12. 9
64.

cf.

According to Durga

By
ness,

the

i. e.

x. 72. 4.

'

i. e. The rising of the sun in different

Durga.
parts of the sky at different periods.

it

means 'very

swift'.

enemy Durga understands

the sun dispels darkness.

dark-

'

According

to

Durga, 'also* here denotes

cause.
10

Cf. 7. 4

pp. 150-1

i.

&B.

Muir,

94. 15.

iii. 1. 8. 8.

See Roth,

op. cit., vol. iv, p. 13.

op. ct/.,

SARASVATl

11.2;]

And whom

177

thou impellest with blessed strength, i.

May we be those persons.

e.

vigour,

and goods,

[wealth] rich in offspring.

Sarama

is

(so called)

from moving

The following stanza

(-/?').

is

addressed to her.

(Here ends the twenty-fourth

With what

desire has

off to distant regions.

section.)

Sarama attained

What

is

this place
the errand for us ?

The road leads far

what was the night ?

and how hast thou crossed the waters of the Rasa ? l

With what desire has Sarama come here? The road is distant.
Jagurih (leading) is derived from the intensive form of the verb gam (to
What was the errand with
(Far off), i. e. winding with curves.
go).
regard to us ? what night ? Paritakmya, means night, (so called) because
takma surrounds it on both sides. Takma is a synonym of heat, (so called)
it goes away ( Vtak).
How hast thou crossed the waters of the
Rasa ? Rasa, a river, is derived from (the verb) ras, meaning to make
a sound. Or else how (hast thou crossed) those roaring waters ? There is
a legend that the bitch of the gods, sent forth by Indra, conversed with the

because

demons

called Panis.

Sarasvatl has been explained. 2

The following stanza

is

addressed

to her.

[Here ends the twenty -fifth

May

Sarasvatl,

is rich in

who

devotion, like

purifies,

our

who

sacrifice.

section.)

possesses large stores of food,

and who

Sarasvatl, our purifier, having abundant stores of food, and rich in

4
i. e. in acts of
The following, another
worship, like the sacrifice.
stanza, is addressed to her.

May

devotion,

(Here ends the tiventy-sixth section.)

With her banner Sarasvatl makes the great ocean

manifest.

She

5
presides over all devotions.

With her banner, i.e. with her activity or wisdom, Sarasvatl makes
the great ocean manifest, i.e. causes it to be known. She presides over all
these sacrifices. This is applied to the objects of speech speech is therefore
;

regarded as belonging to the sphere of th^ atmosphere.

6
The following stanza
Speech has been explained.

is

addressed

may

she carry the

to her.

(Here ends the faventy-seventh section.)

1

x. 108. 1

See

i.

3.

cf.

Brh. D.

viii. 26.

10

SV.

Durga explains

it

as

sacrifice to the

2. 23.
1.

189

VS.

20. 84.

i.

8.

12

gods .
VS. 20. 86.

See

2. 28.

VAC

178

[11. 28

When Vac, speaking unknown words, sat down as the charming queen
of the gods, the four milked food and milk, but where did her best portion
go?

When

2
Vac, speaking unknown, i. e. unintelligible, words, sat down as
3
the [charming] pleasant queen of the gods, all the four quarters milked food
and waters. But where did her best portion go ? * It may be that which

goes to the earth or that which is taken away by the rays of the sun.
The following, another stanza, is addressed to her.

(Here ends the twenty-eighth section.)

The gods generated divine speech. Animals of all shapes speak it. May
that charming milch cow, in the form of speech bestowing on us strength6

giving food, easily approach us.

The gods generated the goddess Vac. 6

Animals of all shapes speak it,

animals whose sounds are articulate, and those whose sounds are
inarticulate.
May that pleasant milch cow, in the form of Vac bestowing
food and juice on us, easily approach us.

i. e.

'Anumati and Raka are two wives

of gods,' say the

etymologists.
that

They are the days of full moon,' say the ritualists. It is known
which is the earlier day of full moon is Anumati, that which is

'

is

later

Raka. 7

Anumati (approbation) is
(anu + Vman). The following

(so

called)

stanza

is

on

account

of

approving

addressed to her.

(Here ends the twenty-ninth section.}

&

Anumati, do thou approve of it and bring peace to us. Impel us for

8
expert judgement, prolong our lives.
and
Do thou approve, O Anumati,
bring happiness to us. Bestow food
on our offspring and prolong our lives.
Edka is derived from (the verb) ra, meaning to give. The following
stanza

is

addressed to her.

(Here ends the thirtieth section.)

upon Raka of noble invocations. Let the

up herself. With unbreakable needle let her
May she give us a hero worthy of a hundredfold praise. 9

With noble praise I call

blessed one hear us and wake
sew the work.
1
2

viii.
i.

e.

100. 10.

Durga.

i.e. Giving satisfaction or delight to the

whole world on account of producing rain.

'Sat down,'
rain.

i.e.

where do these showers go where do they

come from every year ? Durga.
;

In the form of thunder.

when she

begins to produce

Having caused the herbs

Durga explains dew. as giver of waters *.

AB. vii. 11 Sad. B. iv. 6; GB. 2. 1. 10.
AV. 7. 20. 2 VS. 84. 8 cf. Brh. D iv. 88.
ii. 32. 4
AV. 7. 48. 1.
'

Durga.

4 i.e.

viii. 100. 11.

to grow,

SINIVALI

11. 33]

With

179

excellent praise, I invoke Raka, to

May the blessed one hear us.

are addressed.

With an unbreakable needle may she sew

Sucl (needle)

of procreation.

is

tho;

whom
May
work

excellent invocations

she .wake up herself.

together, i. e. function

derived from {the verb) siv (to sew).

she give us a hero of a hundred

should be proclaimed.

gifts,

wortay of

praise,

i. e.

May

whose praises

Simvali and Kuhu are two wives of gods/ say the etymologists.
They are the days on which the moon is invisible/ say the ritualists. It
that which is the earlier day on which the moon is invisible is
is known
1
Sinivali, that which is later is Kuhu.
Sinl-vdli : sinam means food it makes created beings strong (sindti)'
vdlam means a particular period, and is derived from (the verb) vr (to
i.e. rich in food in that
Or it is (so called)
cover)
period, or hairy.
because the moon being very minute during this period is to be attended,
as it were, with a hair.
The following stanza is addressed to her.
'

'

(Here ends the

who

broad-hipped Sinivali, thou

oblation which
Sinivali,

derived from

is

offered to thee,

thirty-first section.)

art the sister of the gods, enjoy this

2
goddess, offspring to us.

and grant,

Stuka, (thigh or tuft of hair),

having broad thighs.
be
(the verb) styai (to
heaped together), means a heap,

e. having a large tuft of hair, or

Thou art the sister of the gods.
praise.
Svasd (sister) = su -f- asd, i. e. she who sits (sidati) among her own people
i.

Enjoy

(svesu).

Kuhu

this oblation,

i.

has she been

Or

what

at

guh

place

sacrifice the offered oblation ?

O goddess,

food.

e.

derived from the verb

is

is

grant us offspring.

(to conceal).

she invoked

The following stanza

Or (it is said) where

Or where does she

is

addressed to her.

(Here ends the thirty-second section.)

1 invoke again and again Kuhu of noble actions and invocations, who
in this sacrifice. May she give us the glory of our manes:

knows her work,

as such,

goddess,

I invoke

Kuhu

we worship

i.

sacrifice.

ancestral property or

e.

whom the actions are known, and of

May she give us the glory of our
ancestral fame.
'As such, O goddess, we

of noble deeds, to

noble invocations, in this

manes,

thee with oblation. 3

'

worship thee with oblations is explained.

Yarn! has been explained. 4 The following stanza
(ffere ends
1

AB.
ii.

viii. 1

32. 6

AV.

AV.

7,47.

1.

ad. B. iv. 6
7. 46. 1

GB.

VS.

tlie

2. 1. 10.

34. 10.

is

addressed to her.

thirty-third section.)
*

Cf. 10. 19

p. 171.

Professor Macdonell,

op. cit.,

URVASI

180

[11.

34

(Embrace) another, O Yam!, another shall embrace thee as a creeper

Do thou seek his heart and he thine, with him make the blessed

tree.

contract. 1

Indeed, Yami, thou wilt embrace some one else and he thee, as a creeper
does a tree. Do thou seek his heart and let him seek thine. With him

make the blessed contract, i. e. blessed and

who repulsed her, such is the legend.

Yarn! loved

auspicious.

Yama

(Here ends the thirty-fourth section.)

Urvasi has been explained. 2 The following stanza

(Here ends the thirty-fifth section.

Who
(gifts).

is

addressed to her.

shone like a flash of lightning bearing to me the desired watery

From the waters has been born a noble and strong hero. Urvasi

extends long life.

Who shone like a flash of lightning bringing to me the desired watery
(gifts), i. e. waters of the world of the atmosphere. When (this takes place)
:j

then certainly is born from the waters this lord, strong hero, i. e. man, or
who is favourable to men, or the offspring of men. Well born, very nobly

Now

born.

Urvas*! increases long

life.

Prthivi (earth) has been explained. 4

The following stanza

is

addressed

to her.

(Here ends the thirty-sixth section.}

There indeed,

earth,

thou bearest the instrument of splitting the

in heights, thou quickenest the

and abounding

mountains,
great one,
earth with thy might. 5
Truly thou boldest, O earth, the instrument of splitting, of rending, [of
tearing asunder] mountains, i. e. clouds, in that region,
great one, thou,

abounding in

declivities,

or in water, quickenest the earth with thy

greatness.

Indrani

is

the wife of Indra.

The following stanza

(Here ends the thirty -seventh

I

is

addressed to her.

section.}

have heard the wife of Indra to be the most fortunate among these
Like others, her husband never dies from old age. Indra is

women.

supreme over
1

x. 10.

14

See

18;

5.

p. 134.
x. 95. 10.

all.

cf.

AV.

cf.

Professor Macdonell, op.

See

18. 1. 16.
5
eit.,
c

1. 13.

14.

v. 84. 1.
x.

refrain

86.
cf.

11

AV.

Deutschland

20.

126.

iibcr alles.

11.

For the

GAURI

11. 42]

181

have heard the wife of Indra to be the most fo-tunate among these
Never, indeed, does her husband die from o
age even in extreme

women.

We say this to Indra, who

years.
another stanza, is addressed to her.

is

supreme ove,

(Here ends the thirty-eighth

The

all.

following,

section.)

Indrani, without my friend Vrsakapi, whose watery

to the gods.
Indra is supreme over all. 1
O Indrani, I never enjoy myself without my friend Vrsakapi, whose
watery oblation, i.e. cooked in water, or seasoned with water, which is

never

rejoice,

and dear oblation here goes

pleasant,

over

now

goes to the gods.

We

say this to Indra,

who

is

supreme

all.

Gauri is derived from (the verb) rue, meaning to shine. This other
word gaura, which means white colour, is derived from the same root
also it is praiseworthy.
The following stanza is addressed to her.
:

(Here ends the thirty-ninth section.]

Fashioning waters Gauri lowed, one-footed, two-footed, aye, four-footed,

and having become thousand-syllabled in the

eight-footed, nine-footed,
2
highest heaven.

Fashioning, creating waters Gauri lowed. One-footed with the middle

Two-footed, with the middle (air) and the sun. Four-footed, with
(air).
the quarters. Eight-footed, with the quarters and intermediate quarters.
Nine-footed, with the quarters, intermediate quarters, and the sun. ThousandThe following,
syllabled, i. e. having much water in the highest heaven.
another stanza, is addressed to her.

(Here ends the fortieth section.)

Oceans flow down from her, thereby the four quarters subsist. Thence
flows the imperishable on that the. entire universe lives. 3
Oceans flow down from her, i.e. the clouds pour rain, and all the
created beings, dependent on the quarters, live thereby. Thence flows the
;

imperishable water on that all created beings live.

Gauh has been explained. 4 The following stanza
;

is

addressed to her.

(Here ends the forty-first section.)

The cow lowed after the blinking calf. On its forehead she made the
sound hin for recognition. Longing for the flow of the warm milk-stream,
she utters a lowing sound and swells with milk. 6
1

AV.

x. 86. 12;
i.

164. 41

cf.

20. 126. 12.

AV.

9. 10. 21.

3
4

i.

164. 42;

See

2. 5.

AV.
5

i.

9. 10.

22; 13.

164. 28

cf.

1. 42.

AV.

9. 10. 6.

AG5NYA

182

The cow lowed

i.

the sun.

e.

On

after

the calf,

forehead she

its

[11.

4a

who blinks, or who does not blink,

made the kin sound for recognition.

1
Longing for the flow, i. e. oozing, of the warm, i. e. fresh milk, she utters
a lowing sound and swells with milk. Or else she lows like mdyu,

i.^ejbhe sun.

This

milk/ say the

ritualists.

Dhenu

is

(milch cow)

(to nourish).

'

the atmospheric speech.

is

This

is

the giver of

warm

derived from (the root) dhe (to suck), or from dhi

is addressed to her.

The following stanza

(Here ends the forty-second

section.)

The deft-handed cowI call upon this milch cow which is easy to milk.
herd shall milk her. Savitr shall generate the best stimulation. I will
2
well proclaim the heat kindled around us.
upon this milch cow which is milked easily, and the cow-milker of
hand milks her. May Savitr produce the be$t stimulation for us.
indeed, is the best of all stimulations, the water or milk which is

I call

blessed
This,

prepared with a yajus formula.

Fire is kindled all around, I will proclaim it well. This is the atmoThis is the giver of warm milk,' say the ritualists.
spheric speech.
'

AghnyoL (cow)
she

is

is (so called

the destroyer of

sin.

because) she

not to be killed, (a+ Vhan), or

is addressed to her.

is

The following stanza

(Here ends the forty-third

section.)

Be indeed fortunate with good pasture r hence may we

also be fortunate.

O cow, and

3
always drink limpid water while wandering.
Be fortunate indeed as eating good pasture. Hence may we now be
fortunate. Eat grass, O cow
Always drink limpid water while wandering.

Eat grass,

The

following, another stanza,

is

addressed to her.

(Here ends the forty-fourth

section.)

Making the kin sound, the

treasure queen, desiring the calf of treasures

has
her
with
mind,
approached. Let this cow yield milk for the two AsVins,
4
and may she grow for greater prosperity.
The stanza is explained by the mere reading of it.

the

Pathyd means fortune, (so called because)

word panthois denoting atmosphere.
The following stanza is addressed to it.
(Here ends the forty-fifth
&c., is

the flow of rain and the evaporation of water.

2
9. 10. 4.
i. 164. 26 ; AV. 7. 78. 7

<

According to Durga,

the oozing

',

i.

dwells in the atmosphere

it

section.)

164. 40

164. 27

AV.

AV.

7.

7. 78.

78.

8;

11

9. 10. 20.

9. 10. 5.

183

I^A

11. 49]

The fortune which comes abounding

in wealth to riches is best indeed

May she preserve us at home and abroad. May

1
she, whose guardians are the gods, be easy of access.
Fortune is indeed best in the distant atmosphere. She comes abounding
in the distant atmosphere.

in wealth to riches,

May

i.

e.

treasures which are worthy of being sought after.

i. e. in our own
dwelling-place, and abroad, i. e.

she protect us at home,

in travelling to distant places.

May

who

she be easy of access. The guardian

whom the gods protect.

protects the gods, or

goddess,
Usas (dawn) has been explained. 2
i.

e.

The following stanza

is

addressed to

her.

(Here ends the forty-sixth

section.)

Being afraid, Usas has fled from the shattered car/because the strong
down. 3
Being afraid, Usas has fled from the shattered car, i. e. the cloud. Anas
means wind, derived from (the verb) an (to breathe). Or else it may be for
the sake of comparison, i. e. as if from the car. Anas means a car, (so called)
because rags are tied to (d-nah) it, or it may be derived from (the -verb) an,
4
meaning to live it is a means of livelihood for people.
the
from
same
verb
anas
Because
is
also.
the strong bull,
called
Cloud
the rainer, i. e. the atmospheric god, has struck it down. The following,
bull has struck it

another stanza,

is

addressed to her.

(Here ends the forty-seventh section.)

Here

lies

her car, shattered and

all

broken into

pieces.

She has

fled

afar. 5

Here

lies

altogether.

Dawn

her car, shattered in such a manner as if it were a different car

pieces, i.e. without a single connected piece.

Broken into

has fled afar, being pushed out, or being pursued.

The following stanza is addressed to her.

6
lid has been explained.

(Here ends the forty-eighth section.)

the mother of the herd, or Urvas*! praise us with the rivers.
the prepared
praising with the mighty heaven, and concealing
the
of
the
increase
for
us
strengththing of the living man, accompany

May Ila,
May Urvas'i,

giving portion.
1

were obtainable in the time of Yfiska.

x. 68. 16.

See

2. 18.

iv. 30. 10.

This shows that some sort of hackney

carriages, or carriages

which plied

for hire,

iv. 30. 11.

See

v. 41.

8. 7.

19

cf.

Brh. D.

v. 87.

RODASI

184

[11.

49

the mother of the herd [the mother of all], or Urvasl with

Or may Urvasi, praising with the mighty heaven, i. e. the
great heaven, arid concealing the prepared thing, i. e. the ready-made thing
of the living being, [of the man.] of light, or of water, attend to the increase

May

Ila,

rivers praise us.

of our food.

Rodasi

is

The following stanza

(Here ends the forty-ninth section.)

the wife of Rudra. 1

is

addressed to her.

We invoke indeed the glorious chariot of the Maruts, wherein has stood
2
Rodasi, bearing delightful things, in the company of the Maruts.
We invoke the swift, the famous chariot of the Maruts, i. e. the cloud,
wherein has stood Rodasi bearing the delightful waters, in the company
i. e.

of,

together with, the Maruts.

(Here ends the fiftieth

CHAPTER
Now,

section.)

XII

therefore, (we shall deal with) the celestial deities.

Of

these, the

The- AsVins 3 are (so called) because they two pervade

(Vas) everything, one with moisture, the other with light. They are called
A4vins on account of their having horses (asva),' says Aurnavabha. 4 Who

A6vins come

first.

'

5
According to some they are heaven and earth
day
be
the
take
sun
and
the
them to
and night, according to others, Some
historians
the
them
as
two
virtuous
Their
moon, (while)
regard
kings.
time is after midnight, which, in consequence, is an impediment to the
appearance of light. The part in the dark is the atmosphere, and the part
in the light is the sun. The following stanza is addressed to them.

then are the AsVins

(Here ends the first section.)

Sayana on

167. 4

Some

say that

the wife of Rudra is called Rodasi, others

think that this is the name given to the
wives of the Maruts. The latter view is the

Cf.

i.

Cf. op. eft., i. 167. 6 ;

right one.'
the wife of Marut, or lightning.
.

c,

vol. iv, p. 420.

Rodasi

is

Cf. Muir,

v. 56. 8.

Cf. Professor

Maedonell,

Cf. Muir, op. c., vol.

Cf.

SB.

iv. 1. 5.

16:

ii,

op. tit., p.

p. 176.

^ ^p^lRnTO f %

49.

A&VINS

12. 5]

185

You wandered like two black clouds during the

was it that you came to the gods ?
The stanza is explained by the mere reading of

O As*vins, when

nights.

it.

It is with reference

to their separate individual praise that the hemistich is addressed to the

two

who

are mostly praised conjointly, and whose time and functions

AsVins,
are identical.
One is called the son of night, the other son of dawn. The
another
stanza, is addressed to them.
following,

(Here ends the second section.)

Born here and

with reference to their

there, they are conjointly praised

own names and a

One

the victor, the promoter of

you
spotless body.
noble sacrifice the other is regarded as the blessed son of heaven. 3
Born here and there they two are praised together with reference to
of

is

a body unstained by sin and to their

own names.

One

of

you two

is

the

victor, the furtherer of very great strength, i. e. belonging to the middle

region the other is considered the blessed son of heaven, i. e. the sun. The
;

following, another stanza,

is

addressed to them.

(Here ends tlw third

Awaken

two early -yoking Asvins.

the

s&:tion.)

May

they come here to drink of

this soma. 4

Awaken
come here

the AsVins,

who yoke

to drink of this soma.

early in the morning. May they two

following, another stanza, is addressed

The

to them.

(Here ends

tJte

fourth

section.)
/

and impel the two AsVins in the morning there is no

that in the evening is unaccepted ; also another than us
The earlier a sacrificer worships, the more
sacrifices and gives satisfaction.
Offer sacrifice

divine worship

he gains. 5
Sacrifice and impel the As*vins early in the morning there is not an
oblation offered to the gods in the evening that is not enjoyed, another
than us should sacrifice and give satisfaction. The earlier one sacrifices, the
;

up

to the rising of

during
derived from (the verb) v*, meaning to desire.

The other usas

more he wins,
the sun

The quotation
Cf.

he

is

Their time

the best winner.

fi

Roth,

i.

181. 4.

j.

22. 1.

op.

is

cit.,

is

other deities are invoked.

is

2
3

e.

this period

Usas

i.

untraced.

According to Durga, the time immedi-

ately following that of the Asvins i. the

time for sacrifice, during which many deities

p. 159.
6 v. 77. 2.

are invoked.

USAS

186
(dawn)

[12,

derived from (the verb) vas (to shine), and belongs to the middle
is addressed to her.

is

The following stanza

region.

(Here ends the fifth section.)

Usas, abounding in food, bring to us variegated (wealth), with which

son and grandson. 1

we may support

Usas, rich in food, bring that [variegated,] noteworthy, [respectable]

us, so that we may support our sons and grandsons thereby. The

wealth to

following, another stanza,

is

addressed to her.

(Here ends the sixth section.)

These same dawns have raised their banners, they anoint the sun in the
Like bold heroes making their weapons ready,
eastern half of the region.
the red mother cows proceed. 2

The plural
These same dawns have lifted up their banner, i. e. light.
number may have been used for one deity only, in order to show respect.
Together they anoint the eastern half of the intermediate world with the
3
The preposition nir
light. Like bold heroes making their weapons bright.
has been used in place of the preposition sam.
1 go to their meeting-place as a woman to her lover. 4
This too is
a Vedic quotation.

They go forth the rays (gavah) -are (so called) on account

(Vgain). They are called red (a-rusih), on account of shining
;

of going
(a,-

</ruc).

Mothers (md-tarah) the measupcrs ( Vma) of light.

5
Surya is the wife of the sun. This very dawn (usas) after the expiry
of a good deal of time (becomes surya).
The following stanza is addressed
:

to her.

(Here ends the seventh section.)

Surya, ascend this world of nectar, which is very bright, free from
impurities, multiform, golden in colour, easy to turn and with beautiful
6
wheels, in order to bring comfort to thy husband.

Shining beautifully, whose impurity has been destroyed, omniform. Or^

may have been used for the sake of comparison, i. e. bright like a
beautiful Kims*uka flower, soft like the silk-cotton tree. Kimmka is derived

the terms

from (the verb) krams, meaning to illumine.

(so called) because

is
1

8
3

i.

92. 13

i.

92. 1

i.

e.

SV.

SV.

2.

2.

1081

1105

it is

VS. 34. 33.

Brh. D. iii. 124.

of.

They make the world bright

soldiers do their weapons.

4

x. 84. 5.

The passage

is

&almalih (silk-cotton tree)

abounds in pricking

easy to pierce, or because it

the interchange of the prepositions nir and

saw.

as

Durga.
cited to illustrate

x. 85.
6

20

cf.

Cf. Professor

AV.

14. 1. 61.

Macdonell,

op.

cit.,

p. 80.

187

VflSAKAPAYI

12. IQ]

thorns.
Surya, ascend the world of nectar, i. e. of water. Do so, in
order to bring happiness to thy husband. There is a Brahmana passage
Savitr gave Surya in marriage to King Soma, or to Prajapati. 1

Vrsdkapayt is the wife of Vrsakapi. This very (Surya) after the

expiry of a good deal of time (becomes Vrtf&ap&yf). The following stanza
is addressed to her.
(Here ends the eighth section.)

Vrsakapayi, abounding in wealth, having noble sons and fair

daughters-in-law, Indra shall eat thy bulls and the agreeable oblation,
which can do everything. Indra is supreme over all. 2

O Vrsakapayi, abounding in wealth. Having a noble son, i. e. the

atmospheric Indra. Having a fair daughter-in-law, i.e. the atmospheric
A daughter-in-law is (so called because) she sits well, or procures
speech.
Or

well.

she procures su, which means offspring.

May Indra
of
i.
clouds.
UJcsan
e.
these
bulls,
atmospheric heaps

else

devour thy sprinkling

(sprinkling bull) is derived from the verb uks, meaning to grow, i. e. they
grow with water. Make thy oblation agreeable, which brings infinite
happiness [the oblation which brings happiness]. We say this to Indra,
i.

e.

who

the sun,

is

supreme over all.

on account of moving.

is (so called)

ftaranyfi
adfdressed to her.

The following stanza

is

(here ends the ninth section.)

They concealed the immortal lady from the mortals

of like appearance, they gave her to the

sun.

having made one

And Saranyu

bore the

AsVins when that took place, and deserted the two twins. 3
They concealed the immortal lady from the mortals. Having made
one of similar appearance, they gave her to the sun." Saranyu supported the AsVins when that took place, and deserted the two twins.
'

The atmospheric

etymologists;
this,

(Indra) and the atmospheric speech (are meant),' say the

Yaml,' say the historians. With reference to

'Yama and

4
they relate a legend,

Saranyu daughter of Tvastr bore twins, Yama and Yaml, to Vivasvat

She having substituted another lady of similar appearance, and
assumed
the shape of a mare, ran away. He, Vivasvat, the sun,
having
also
assumed
the ^shape of a horse, pursued her, and joined her.
having
the sun.

AB.

iv.

7;

Bhand. Comm.
2

x. 86.

'and

cf.

KB.

Vol., p.

xviii.

cf.

Gune,

49

18; AV. 20. 126.

in Brh. D. vi. 162-3; vii. 1-7; see Professor

Macdonell's edition, vol.

13.

The legend is related in greater detail

pp. 251-8.
op.

cit.,

Cf. Roth, op.

vol. v, pp. 227-8.

i,

pp. 78-9 ; vol. ii,

7., p. 161 ; Muir,

SAVITR

188

Thence the AsVins were born.

appearance.

This

indicated

is

Manu was born from the lady

by the following stanza.

ewh

(Here

[12. 10

of similar

the tenth section.)

Tvastr celebrates the marriage of his daughter hence this entire universe
comes together. Being married, the wife of the great Vivasvat, and the
mother of Yama, disappeared. 1
:

Tvastr celebrates the marriage of his daughter.

All these created .beings come
[This entire universe comes together.]
together.
Being married, the wife of the mighty Vivasvat, and the mother
of Yama, disappeared, i. e. the night, who is the wife of the sun, dis-

appears at sunrise.

(Here ends tie eleventh

section.)

Savitr has been explained.

His time is that when the sky, with its
darkness dispelled, is overspread by the rays of the sun. The following
stanza is addressed to him.

(Here ends the twelfth section.)

The wise one puts on

forms.

all

He

has generated bliss for the biped

He

and the quadruped.

Noble Savitr has looked on heaven.

3
after
the
bright
departure of dawn.
The discreet one puts on all the brilliant lights. Wise

shines

(kavl) is (so
called) because his presence is desired (Vlcam), or the word is derived
from (the root) kav (to praise). He generates bliss for bipeds and quad-

Noble Savitr has seen heaven. He shines brightly after the

departure of dawn. It is known from the list where animals are enumerated 4 that a goat, having characteristic black marks on the lower parts,
is sacred to the sun/'

rupeds.

From what analogy

is this so?
From the analogy that at his time
dark below on earth. Having characteristic black marks on the
lower parts, i. e. dark in the lower parts. From what analogy is this so ?
Having kindled the sacred fire, one should not approach a lovely dark
maiden. It is only for the enjoyment and not for any sacred purpose
that a lovely dark maiden is approached. From the analogy that she
7
It is known in the list that enumerates
belongs to the dark race.

it

is

x. 17. 1

AV.

3. 31.

18. 1.

53

cf.

Brh.

and

The question is: 'how does the word

The answer
ruma come to signify " dark " ?
The word ramu literally means a
is this.
lovely maiden, but it has acquired the significance dark
because the maiden belongs
to the dark race.
'

D.

vii. 7.
2

See

v. 81.

VS.

TS. v.

10. 31.

VS.

12. 3.

'

29. 48.
5. 22. 1

VS. 22. 58.

'

12.

BHAGA

6]

animals

the cock

is

189

sacred to the sun. 2

From what analogy

is

this so

sacred to the sun), because he announces the time (of the sun).
(The cock
The former part of the word krka-vaku is onomatopoetic, the latter is
is

derived from (the root) vac (to speak).

3
His time
Bhaga has been explained.
following stanza

is

is

The

previous to the sunrise.

addressed to him.

(Here ends

thirteenth section.}

tfie

May we

invoke the early-conquering Bhaga, the tierce son of Aditi,

the supporter. Thinking of whom the destitute, even the
4
rich, aye even the king says, Bestow on me
May we invoke the early-conquering -Bhaga, the fierce son of Aditi,

him who

is

'

'.

him who

is

the supporter of

Thinking of

all.

whom

the destitute,

i.

e.

the

poor desirous of becoming rich. Even the rich the word tura (rich) is
a synonym of Yama, being derived from the verb tf (to cross), or from
tvar (to hasten), i. e. on account of hastening, Yama is (called) of quickeven the king snys to him, i. e. Bhaga, Bestow
gait
They say that
is not visible, while it has not risen.
is
blind
it
There is a
Bhaga
'

'

'

'.

Brahmana passage Pras*itra destroyed both his eyes."

It is known
6
to
i. e. the sun after
men.
man.
to
Bhaga (fortune) goes
rising goes
7
Surya is derived from ? (to move), or from su (to stimulate), or from
sv'lr (to promote well).
The following stanza is addressed to him.
:

(Here ends

Rays
i.

e.

uplift him, the

8
all to see.

tlte

fourteenth section.)

god who has

created things as his property,

all

Surya, for

The meaning is that the rays lift up Surya, who has all created things
as his property, for all beings to see.
[What god other than the sun would the seer have thus addressed?]
The following, another stanza, is addressed to him.
(Here ends the fifteenth

section.)

The variegated splendour of the gods, the eye of Mitra, Yaruna, and
Agni, has gone up. He has filled heaven, earth, and the intermediate space.
Surya is the soul of the moving and the stationary/
1

VS. 29. 48.

VS. 24. 35 TS.
;

2
v. 5. 18.

MS.

3. 14.

15

See

3. 16.

'>

vii. 41. 2.
5

KB.

vi.

3;

cf.

SB.

i.

7. 4.

GB.

11. 1.

cf.

Gunc,

op.

cit.

The quotation
T

175. 9.
3

Cf. Professor
i.

50. 1

i.

115.

AV,

is

untraced.

Macdonell,
13. 2.

AV.

op. cit., p. 30.

16; 20. 47. 13.

13. 2.

35

20. 107. 14.

P0SAN

190

[12. i6

The noteworthy splendour of the gods, the perception of Mitra, Varuna,

and Agni, has gone up. He has filled heaven, earth, and the intermediate
space by his greatness [that greatness]. Surya is the soul of the movable
and the immovable (universe).
Now when he goes on account of the increase of rays, he is called Pusan.
1

The following stanza

is

addressed to him.

(Here ends tie sixteenth section.)

Thy one form

is bright, thy other is holy. Day and night are dissimilar

Like heaven art thou. Thou protectest all arts, indeed. Here
2
Pusan, rich in food.
thy gifts be blessed,
one
form
is
Thy
bright, bright-red.
Thy other is holy, i. e. to which

in form.
let

the sacrifice

is offered.

different forms.

Here

And

thy gift be

let

Thy

function

is

to

make the day and the night of

Thou protectest all sciences.

thou art like heaven.

O Pusan, abounding in food.

addressed to him.

full of fortune,

following, another stanza,

is

(Here ends tJw seventeenth

The

section.)

Made ready with

desire, he has reached the worshipful overlord of

He shall give us invigorating draughts of sparkwith
every path
speech.
3
shall
Pusan
surface.
ling
accomplish our every thought.
Made ready with desire, he has reached, or come in contact with, the
worshipful supreme overlord of every path. May he give us treasures of
noteworthy surface, and may Pusan accomplish our every action.
Now that which is set free becomes Visnu. Visnu 4 is derived from
(the root) vis (to pervade), or from vy-as (to interpenetrate). The following

stanza

addressed to him.

is

(Here ends the eighteenth section.)

Visnu strode over this (universe). Thrice he planted his

foot,

enveloped

in dust. 5

Visnu strides over this and

[for threefold existence].
6

'On

all

Thrice he plants his foot,

that exists.

earth, in the intermediate space, and in

the mountain of sunrise, on the meridian,

On
heaven/ says 6akapuni.
and on the mountain of sunset/ says Aurnavabha.
Enveloped in his [dust], i. e. the foot-print is not visible in the stormy
'

Cf. Professor

vi. 68. 1

vi. 49.

See 5. 8-9

p. 87.

Macdonell,
SV. 1. 75.
VS. 84. 42.

cf.

op.

efl.,

p. 85.

Professor Macdonell,

i.

22. 17

Cf.

Muir,

AV.

7.

26. 4.

op. oY., vol. ii, p. 177.

ig to Durga this refers to

op.

cit.,

Accord-

the terrestrial, the

atmospheric, and the celestial Agni.

VARUNA

12. 23]

191

Or

it is used in a
metaphorical sense, i.e. his footstep is
enveloped in a dusty place. Pdmsavah (dust) is (so called)
because it is produced (Vsu) by feet (pddaih) or else it lies scattered on
the ground, or it is trodden down.

atmosphere.
not visible, as

if

(Here ends the nineteenth

The following

VisVanara has been explained. 1

in

section.)
is

his incidental

mention

a stanza addressed to Indra.

(Here ends

tJie

twentieth section.)

I invoke for you the lord of VisVanara, whose prowess is unhumbled,

with the desires of human beings, and with the protection of chariots. 2
In this sacrifice I invoke Indra, (lord) of VisVanara, i. e. the sun, of

unhurnbled

of mighty strength, with desires, courses, or

of mortals along with the protection, i. e. path, of

prowess, or

protection of men,

i.

e.

chariots.

Varuna has been explained. 3

The following stanza

is

addressed to

him.

(Here ends

The eye with which,

4
among men.

The word bhuranyu

bird

Flying together with

sacrificer

supplied.

this

a synonym of

is

quick

Bhuranyu means a

'.

carries one to the

it

(bird), the sacrificer

is called

thou

heavenly world

bhuranyu

also.

also.

the actively striving

that
praise
eye of thine must be
else the context (should be sought) in the following stanza.
perception,

purifier,

seest

The words we

among men.
Or

twenty-first section.)

pure Varuna, thou seest the active sacrificer

to a long distance

it flies

With

tJie

'

(Here ends the twenty -second

The eye with which,

6
among) men

section.)

pure Varuna, thou seest the active

sacrificer

with that thou reachest heaven in various ways, measuring the wide
region and days with nights, and seeing many generations, O sun
Thou reachest heaven in different directions, measuring the broad
region, the mighty world, and days with aktus, i. e. nights, and seeing,
!

Or

many generations, i. e. creatures.

in
its preceding stanza.
sought)
Surya,

else (the context is to

(Here ends the tiventy-third section.)

1

See

viii. 68.

See

7. 21.

10. 8.

SV.

1.

864.

i.

50. 6

i.

50. 6.

i.

50. 7.

AV.

13. 2. 21.

be

KE&IN

192

The eye with which,

l
among men

[12 24

pure Varuna, thou seest the active sacrificer

before men, before

(with that eye) thou risest before the tribes of gods,
enable them) to behold the light."
Before all this [thou risest. Light is called facing this because it

all (to

'

Thou beholdest (this).

faces everything].
itself.
stanza
in
the
sought)

Or

be

else (the context is to

(Here ends the twenty -fourth section)

whicli, O pure Varuna, thou seest the active sacrificer
the same eye thou beholdest us men also.
with
among men,
Kesi, having long hair by hair, rays are meant, i. e. endowed with
rays, (so called) on account of shining (kd&), [or on account of being very

The eye with

4

bright ('pra-Vkds)].

The following stanza

is

addressed to him.

(Here ends the twenty -fifth

section.)

Kes"m bears fire, Kes*in water, Kes*in heaven and earth, Kes*in this entire
universe for beholding the light, Kes*in is called this light. 5
The word visam is a synonym of water,
Kes*in (bears) fire and water.
derived from the verb vi-snd from sna> preceded by w, meaning to purify,

He

or from sac (to accompany) preceded by vi.

Kes*in beholds this, i. e. all this.
Kesin
earth.

supports heaven and

With

is called this light.

these words the seer describes the sun.

Moreover, these other two lights are called Kesin (having long hair)
(terrestrial) fire on account of the smoke, and (the atmospheric) fire

also

on account of

mist.

The following stanza

is

addressed to them in common.

(Here ends the twenty-sixth

section.)

One

Three lights (having long hair) perceive at the proper season.

them strews in the year. One beholds the entire universe with
Of one the sweep is seen, but not its shape. 6

its

of

powers.

Three lights (having long hair) perceive at the proper season, i. e. they
behold at the right time. One of them strews in the year, i. e. the fire burns
the earth. One beholds everything with its actions, i. e. the sun. Of one
the motion is seen, but not its shape, i. e. the middle one.

Now
1

2
3

he who, with his rays, causes everything to quiver

i.

50. 6.

i.

50. 5

Cf.

Roth,

i.

AV.

13. 2.

20

op. cit., p. 176.

20. 47. 17.

x<
i.

is

called

50. 6.

135

164. 44

c f.
;

3,.^ D.

AV.

9. 10.

viii. 49.

26

cf.

Brh. D.

i.

95.

AJA EKAPAD

12. 3 o]

Vrsakapi,

i.e.

193

The following stanza

the shaker with his rays.

is

addressed

to him.

(Here ends the twenty-seventh section.)

Vrsakapi, thou who art the destroyer of dreams, who art about to
come again, we two will regulate the
along the path once more
1
prosperous course. Indra is supreme over all.
set

Vrsakapi, thou

who

art the destroyer of dreams,

i.

e.

the sun,

by

As such thou
rising (in the morning), causes dreams to be destroyed.
art about to set along the path once more.
Come again, we two will
regulate the well-stimulated actions.
say this to Indra, i. e. the sun,

We

who

supreme over all.

Yama has been explained. 2
is

The following stanza

(Here ends the twenty-eighth

is

addressed to him.

section.)

Here, where under a tree of beautiful leaves Yama drinks together

with the gods, our father, lord of the house, longs for the old ones. 3
Where under a tree of beautiful leaves or in the chosen dwelling-place
Or else it may have been used for the sake of com(of the virtuous).
parison, i. e. as if under a tree of beautiful leaves.

Vrksah

(tree) is (so called because) it is felled.

Paldsam

(leaf) is (so called)

from

falling.

Yama

goes together with the gods, i. e. the sun with rays.

the protector or supporter of us all long for the old ones.

Aja ekapad:* the one-footed

driver, or he protects

drinks with one foot, or he has only one foot.

out. 6
This too is a Vedic quotation.

He

There

with one

foot,

may

or he

does not draw one foot

(Here ends the twenty-ninth section.)

The daughter

of lightning, thunder, the one-footed driver, supporter of

the
heaven,
Sindhu, the waters of the ocean, the all-gods, and Sarasvati,
6
together with prayers and praise, shall hear my words.
Pavi means a javelin, because it tears the body open

a pointed weapon,

i.

e.

furnished with javelins

e. Indra.

possesses this weapon, i.

Indra stood at the head. 7

speech, Pawravi, and pdviraw

This too
is

beration of the speech of another.

1

x. 86.

See

21

AV.

paw-ram means
paw-ra-van, one who
;

is a Vedic quotation.
Its deity is
divine speech. Thundering, i. e. reverAnd the one-footed driver, supporter of

20. 126. 21.

10. 19.

x. 135. 1.

Cf. Professor

AV.

x. 65. 13.

Macdonell,

op.

cit.,

p. 73.

11 4. 21.
'

x. 60. 3.

PRTHIVI

194

[12.

30

heaven, and the river, and waters of the ocean (atmosphere), all the gods,
and Sarasvati, may hear these words of mine, joined with purandhi, i. e.

and joined with prayers, i. e. rites.

Prthivi (earth) has been explained. 1 The following
mention in a stanza addressed to Indra and Agni.
praise,

is

her incidental

(Here ends the thirtieth section.)

Whether, O Indra and Agni, you two dwell on the highest, on the
middlemost, or even on the lowest earth. From thence come, both of you,
Now drink of the pressed soma. 2
mighty lords
!

The stanza

is

explained by the mere reading of

Samudrah has been

in

explained.

The following

it.

incidental mention

is its

a stanza addressed to Pavamana.

(Here ends the thirty-first section.)

Having a purifying instrument they sit round speech, their ancient

father preserves the ordinance.
Varuna placed the mighty ocean across,
the wise were able to begin in the waters. 4
Having a purifying instrument, having a
sit

ray, the groups of atmoTheir ancient, i. e. old and

round [atmospheric speech].

spheric gods
atmospheric, father preserves the ordinance, i. e. the course of action.
Varuna places the mighty ocean across, i.e. within. Now the wise are

able to begin, i.e. to commence the work in the dharujw,,

waters. The one-footed driver has been explained. 5

i.e.

in

Prthivi (earth) has been explained. 6 Ocean has been explained. 7

following is their incidental mention in another stanza addressed to

the

The

many

deities.

(Here ends the thirty-second

section.)

the serpent of the depth hear us. May the one-footed driver, the
the
earth,
ocean, the all-gods, the promoters of truth, who are invoked and
8
and
the stanzas uttered by wise men, protect us.
praised,

May

Also

may

the serpent of the depth hear us.

And may

the one-footed

promoting truth or promoting

sacrifice, and who are invoked and praised with stanzas, and the stanzas
uttered by wise men, i. e. uttered by intelligent men, protect us.
Dadhyan, i. e. driver (aJcta) towards meditation (dhyanam), or medita-

driver, the earth, the ocean, the all-gods, the

1
2

See
i.

i.

13. 14

9.

31

11. 86.

6 12.
29.

108. 10.

See

2. 10.

ix. 78. 8.

i.

7 iv. 2.
'

38.

18. 14

10

vi. 50.

12.

14

80.

12. 30.

VS. 84. 58.

DADHYANC

12. 37]

195

Atharvan has been explained. 1 Manu is (so

from thinking (Vman). The following is their incidental mention

tion is driven into him.

called)
in a stanza addressed to Indra.

(Here ends the thirty -third section.)

Whatever devotion Atharvan, father Manu, and Dadhyan have spread,

hymns have come together in Indra, who respects

as before the prayers and

self-rule.

May

the devotion which Atharvan, Manu, the father of the Manavas, and

spread, prayers, i. e. pious works, and hymns come together

as before in that Indra, who respecting self-rule, pays homage according

Dadhyan have
to law.

(Here ertds the thirty-fourth section.)

Now, therefore, (we shall progeed with the) groups of celestial gods.
Of these, the Adityas come firSu The Adityas have been explained. 3
The following stanza is addressed to them.
(Here ends the thirty-fifth section.)
I sacrifice these hymns, whose surface is brilliant with clarified. butter,
with a ladle to the Adityas, who are eternal sovereigns. May Mitra,
4
Aryaman, Bhaga, mighty Varuna, Daksa, and Am&i hear us.
Whose surface is brilliant with clarified 'butter, i. e. emitting clarified

butter, or distilling clarified butter, [or distributing clarified butter, or

dripping clarified butter]. I sacrifice oblations with ladle to the Adityas

who are kings for a long time.

and
and
and
the
creator of many births, Daksa,
Mitra
Aryaman,
Bhaga,
May
Varuna, and Am&i hear these hymns of ours. Am6a is explained by Ams'u.
Seven seers have been explained. 5 ^jbie following stanza is addressed to
for a long time [in order to live long] or

them.

(Here ends the thirty-sixth section.)

Seven seers are placed in the body, seven protect the seat without
who
neglect. Seven works went to the world of setting where two gods
never sleep and sit on the sacrifice keep watch. 6
Seven seers are placed in the body, i e. rays in the sun. Seven protect
the seat, i. e. the year without neglect, i. e. without being negligent. Seven
pervading ones they alone go to the world of the sleeping one, i. e. the
i. e.
setting sun. There wake two gods who never sleep and sit at sacrifice,
:

8
>

See 11. 18.

i.

80. 16;

cf.

Brh. D.

iii.

121.

2. 13.

N5J

ii.

27. 1

VS. 34. 54.

See 10. 26.

VS.

34. 55.

SEVEN SEERS

196

[12.37

is with reference to the deity. Now with reference

Seven seers are placed in the body, i. e. six senses and the
seventh knowledge in the soul. Seven protect the seat without neglect, i. e.
they do not neglect the body. Seven works these same go to the world of
the sleepy one, i. e. the setting soul. There two gods who never sleep and
Thus he
sit at the sacrifice keep watch, i. e. the self of wisdom and lustre.

the air and the sun. This

to the

self.

describes the course of the

self.

The

following, another stanza,

is

addressed

to them.

(Here ends the thirty-seventh

The

ladle

having side holes and

placed the omniform glory. Here

the guardians of this great one. 1

The

its

sit

section.)

bottom turned upwards

wherein

together the seven seers

who became

is

having side holes and a top-knot, or which expands at the

top,
placed the omniform glory. Here sifr together the seven
i.
who
e.
became guardians of this mighty one. This is with
seers,
rays
reference to the deity. Now with reference to the self. The ladle having
holes on the sides and held fast at the top, or arousing at the top, wherein
is placed the omniform glory.
Here sit together the seven seers, i. e. the
senses which became the guarcjians of this mighty one. Thus he describes
ladle

wherein

is

the course of the

self.

The gods have been explained. 2 The following stanza is addressed to them.
(Here ends the thirty -eighth section.)

May the blessed goodwill of

turn

down towards

us.

We

gods prolong our age so that

May we
straight, or

the righteous gods,

may

the gift of the gods,

may the

honoured the friendship of the gods,

we may

live.

[in the goodwill], in the blessed will of gods,

(live)

who go

who go

at the proper season.

May the gift of the gods turn

down towards us. We honoured the friendship of the gods. May the gods
prolong our age so that we may live long.
Vi6ve devdh,

all

the gods.

The following stanza

(Here ends the thirty-ninth

is

addressed to them.

section.)

Come, O All-gods, protectors and supporters of men, and gracious

4
pressed soma of the worshipper.

to the

Protectors or to be protected ; supporters of men, all-gods, come here,

liberal to the sacrificer of the pressed soma.
With reference to this, there
is found in the ten books (of the
in the
Bgveda) only one

hymn, composed

AV.
See

10. 8. 9.
7. 15.

i.

89.

i.

3. 7

2
;

VS. 25. 15.

VS. 7. 33 ; 33.

47.

12.

THE VASUS

42]

197

Gayatri metre and containing three stanzas, which is addressed to the Viwc
devdh (all-gods). But anything which is addressed to many deities is used
'
in the place of those (hymns) addressed to the all-gods.
Only that hymn
"
"
which has the characteristic word all should be used for them,' says

This principle, however, cannot be of very wide application.

each, without

6akapuni.

The hymn, 'One taivny', contains ten stanzas of two verses

2
any characteristic mark. The hymn of Bhutarps*a, son
1

of

Kas*yapa,

addressed to the AsVins, has the characteristic mark in one stanza only
(out of eleven). The Abhitastlya hymn has the characteristic mark in one
''

stanza only.

The gods who are

to be propitiated are (so called) because they lead

is addressed to them.

The following stanza

straight to the goal.

(Here etuis the fortieth section.)

The gods worshipped sacrifice with sacred rites. Those were the first
Becoming great they verily obtained heaven, where dwell the

ordinances.
earlier

who

gods

are to be propitiated. 4

The gods worshipped sacrifice with sacred rites, i. e. gods worshipped

Agni by performing sacrifices (lit by kindling fire). There is a Brahmana
passage Agni was the victim. They immolated him, with him they made
6
Those were the first ordinances.
sacrifice.
Having become great they
the
earlier gods who are to be
where
dwell
heaven
together,
verily enjoyed
:

who

lead straight to the goal.

heaven/ say the etymologists.

'

They are a group of gods

The tradition is that that
whose sphere is
was the first epoch of the gods.
Vasus are (so called) because they put on everything. On account of
the Vasus Agni is called Vasava, this is the explanation hence they are
On account of the Vasus Indra is called Vasava, this is the
terrestrial.
Vasus are the rays of the sun,
explanation hence they are atmospheric.
i.

propitiated,

e.

(so called)

on account of shining forth hence they are celestial. The follow-

ing stanza

is

addressed to them.

(Here ends the forty-first

section.)

O gods, you who were

Having eaten and drunk, may all the
Vasus bestow treasures on us.6 We have made your paths easy to traverse.
come to this libation.
Having Beaten and
gods, you were pleased to
We

have made your seat easy to approach,

pleased to

viii.

4
i.

81. 16.

come

a x.

29.

164. 50

to this libation.

x. 90.

16

106.
;

AV.

7. 5.

iii.

88.

VS.

AB.
TS.

i.

i.

16

4. 44.

cf.

2;

Muir,
cf,

op.

AV.

cit.,

7.

vol.ii, p. 177.

97. 4

VS. 8.

18.

VAJINAH

198
drunk,

may

all

[12.

the Vasus bestow treasures on us.

The

4*

following, another

stanza, is addressed to them.

(Here ends the forty-second section.)

The divine Vasus have here enjoyed themselves with the

earth.

The

themselves in the wide atmosphere. O you,

bright ones have embellished
hitherward. Listen to this
moving in extensive space, make your paths
1
on
his
our messenger, who has started
journey.
The divine Vasus enjoyed themselves here with the earth. Jmd
means earth. The dwellers on earth and the bright ones, i. e. shining ones,
embellished, i. e. cause to reach or to enjoy in the wide atmosphere. Make
these paths lead towards us, O swift ones, and listen to this our messenger,

who

has started on his journey.

2
The following stanza
Vqjinaft, (impetuous) has been explained.
addressed to them.
(Here ends the forty-third section.)
i. e.

Agni,

is

May the impetuous ones of measured speed and shining brightly be

favourable to us in invocations at divine service. Chewing the serpent,
3
the wolf, and the demons, they shall quickly move diseases from us.
of
for
in
a
us
be
source
ones
invocations
happiness
May the impetuous

at

divine service,

i.e.

sacrifice.

Of measured

speed, of well-measured

or praising beautifully, or
speed. Shining brightly, moving beautifully,
the
the
wolf, and the demons, may
serpent,
shining beautifully. Chewing
the divine coursers soon remove diseases from us.

Divine wives, wives of the gods.

The following stanza

is

addressed to

them.
(Here ends

May the willing wives of the

t?te

forty-fourth section.)

gods protect

us.

May they

befriend us for

goddesses whose
offspring and winning of booty. Grant us protection,
is earth, and who abide in the ordinance of waters, and who are
sphere
4
easy to invoke.
May the willing wives of the gods protect us.

May they befriend

us [for

for begetting children, and for winning food.

May those
goddesses who are on earth, and who are also in the ordinance, i. e. pious
work, of waters, and who have noble invocations addressed to them, grant

offspring,

i.

e.]

us protection,

i.

e.

shelter.

The

following, another stanza,

is

addressed to them.

(Here ends the forty-fifth section.)

1

vii. 89. 3.

s vii.

See

2. 28.

38. 7

v. 46.

VS.

AV.

9.

16

7. 49. 1.

21. 10.

DIVINE

12. 46]

WOMEN

199

May the divine women, wives of gods Indrani, Agnayl, Arivini, and
Rat, enjoy themselves. May Rodaei and Varunani hear us. May the
1
goddesses enjoy that which is the proper season of consorts.
:

may the divine women, wives of the gods, enjoy themselves

of Indra
the
wife
Indrani,
Agnayi, wife of Agni As* vim, wife of the
AsVins Rat, she who shines Rodasi, wife of Rudra Varunani, wife of
Varuna. May the goddesses enjoy, i. e. long for that, the proper season of
Moreover

consorts.

(Here ends the forty-sixth

1

v. 46. 8.

section.)

SXEGETICAL AND CKITICAL NOTES

CHAPTER

A sacred record (samamnaya)

Muir translates the passage as follows
1
has been compiled, which is to be expounded. This is called the Nighantus.'
His rendering of samamnaya by a sacred record is not quite correct. 'It may
be that he has been led to this conclusion on account of misunderstanding the
*

1. 1.*]

'

following explanatory note of Durgacarya : The meaning is, that this compilation has been put together by seers, as being an illustration for understanding
the meaning of the Vedic stanzas, in a single list, divided into five chapters/
'

The list of words beginning with

It'is called samamnaya
gaus and ending with devapatnl is called samamnaya.
because it is handed down by tradition.' That the word samamnaya means a
f
list or a traditional list is further shown by the following passages

He

explains the

word samamnaya

as follows

'

'

'

AtMto varnasamamnayam vyakhyasyamah. 2

Now we shall explain the list of letters.'
1

Atha varnasamamnayah*

'Now

the

list

of letters.'

The Tn-lMsya-ratna has the following comment

saw denotes aggregation a tradition and mnaya signifies the instruction
handed down from generation to generation in succession.' Of. also padaksarasamamnayam chandasy eva pratitthitam.*
Muir also leaves out the words imam samamnayam in his translation of the
:

'

'

this same list

Yaska gives three derivations of the word Nighantu: (1) from^gam
with the preposition ni, (2) fromVhan with ni, (8) fromVhr with ni. None of
them is satisfactory as they do not account for the cerebral t. Durga, fully

third sentence,

which may be translated as

'.

1. 3.]

conscious of the unsatisfactory character of Yaska's etymologies, tries to get

over the difficulty by the following ingenious theory of his own. He says :
The arrangement of words is indeed threefold, i. e. those whose grammatical

'

form

is (1) direct,

and
words of

(2) indirect,

root is explicitly stated in

those of indirect forms.

As

(8)

With

obscure.

direct grammatical

reference to them, the

it is inherent in
;

forms

regards words of obscure forms, the process of

* The bracketed figure does not represent

the chapter and the sections, but the sections
and the line.

2
4

Muir,

Vpr.

op. cit., vol. ii, p. 165.

8

viii. 1.

Anuvdkanukramanl,

1. 6.

Tpr.

i.

1.

1.

EXEGETICAL AND CRITICAL NOTES

;]

201

explanation is the following having been reduced from the state of obscurity
to that of the words of indirect forms, they should be explained by those of
direct forms, e. g. ni-ghantavah is a word whose grammatical form is obscure.
:

The same (being reduced to) ni-gantavah attains to the state of a word of indirect
form, and as ni-gamay'darah to that of a word of direct form.'
This theory acquires some plausibility from the explanation of Aupamanyava,
to show that Yaska agreed with Durga's threefold
the contrary, Yaska does not follow the process laid down
by Durga, that words of obscure forms should be explained by those of direct
forms through the intermediation of those of indirect forms. This fart alone

but there

is

no evidence

classification.

is sufficient to

On

indicate that

Yaska did not subscribe to the view of the com-

mentator.

Another more or less fanciful derivation of the word nighantu is suggested

from the root granth or grath by transposition, which, however, has the merit of
accounting for the cerebralization through r, i. e. 'a list of words which have
been strung together or from*/ghat orVghant with fit, to join together i. e.
a list of words which have been joined together
Nouns are where being pre1. 6.] Gune translates the passage as follows
dominates and a verb is where becoming predominates respectively/ 1 The
'

',

',

'

'.

'

translator has changed the order of the original without any justification.
1. 7.] Owing to the want of precise punctuation the commentator has not
clearly understood the passage.

the difficulty of

He ends the sentence with Wiavatah and gets over

grammar by construing

Wiavatah twice as follows

Roth seems to agree with the commentator in the punctuation and interpretation of the passage.
Both interpret cT^Hf as referring to a sentence, but there
is hardly any justification for
It immediately
attributing this sense to *f*nr.
follows Yaska's definition of nouns, which definition is not comprehensive, for
it excludes all verbal nouns whose fundamental notion is more a becoming than

In order, therefore, to reconcile his definition with this class of nouns

and to draw a clear line of demarcation between verbs and verbal nouns, Yaska
expresses his meaning more definitely at greater length in this sentence. There
should be no full stop after Wiavatah.
The sentence should be read thus:

a being.

Mfaif<f?f

'
I

Where

both are

dominated by a becoming, a becoming arising from a former to a latter state is

denoted by a verb, as "he goes ", " he cooks ", &c. the embodiment (of the whole
process) from the beginning to the end, which has assumed the character of
;

being,

by a noun,

as

"going

",

cooking", &c.'

The

difference is this: a becoming

in the course of a process or state of flux is denoted

ment of the complete process is denoted by a noun. 3
1

IA., vol. xlv, p. 158.

Cf. op.

cit.,

p. 4.

by a

verb, but the embodi-

Cf.

Gune,

foe. et*.

EXEGETICAL AND CRITICAL NOTES

202

[1. 7

The commentator

cites the following two stanzas to show clearly the

between nouns and verbs
'They call that notion by the term verb, which is connected with many
actions, which proceeding from a former to a later state is yet one, and which is

difference

accomplished through the termination of the actions.

A becoming, produced by the completion of action, capable of being expressed

by a word ending in a primary affix, and joined with number, case, inflexion,
and gender, should then be regarded as a noun.'
1. 8.] With a view to further distinguish nouns from
verbs, Yaska says in
this sentence, that there is a specific difference in the use of
terminology

applicable to nouns and verbs,

strative pronoun, as * this cow

e. g.

beings can only be pointed out

by a demon-

'

that elephant ', &c. Verbs, on the other hand,

cannot be so pointed out. In order to indicate them, one is obliged to use the
verb to be '. The use of different technical terms, which are non-interchange',

'

shows that there is some fundamental difference of notions between them,

the characteristics of which have already been mentioned.
1. 10.] In the original text, the sentence forms a
part of the first section, and
is immediately followed by the second.
It introduces a controversy, i. e.

able,

whether words are permanent or impermanent, a controversy which in its

character differs altogether from the subject-matter of the first section.
To
begin the second section with this sentence would have been therefore a more
logical division of the sections, and more in harmony with the modern conception of what constitutes a paragraph.
That a section of the Nirukta more or
corresponds to a paragraph is indicated by the evidence of older MSS.
full stop, i. e. danda, at the end of, and very seldom within the
section itself, excepting the commencement and the conclusion of a quotation.
less

which place the

This

is

further supported

by the

fact that, in

most

cases,

one section

is

devoted

to the explanation of one Vedic stanza only.

Hence it is argued that the division
of the text of the Nirukta into sections, as constituted at present, is illogical and
*

It is therefore proposed
to discard in this respect the authority of
the MSS., which has been hitherto strictly followed, and 'to make sections
2
Faithfulness ', says Gune, is indeed
according to the most natural division '.

arbitrary.

'

a merit, but

it

'

should not be overdone, at least not where reason says other-

The suggestion is rather a bold one and, I think, contrary to the canons
of modern editorship.
The suggested improvements can very well be shown in
but
the
wisdom
of rearranging the text itself in opposition to the
foot-notes,
evidence of the MSS. is doubtful. However, there are practical difficulties in
wise.'

accepting this suggestion. Redivision of sections would involve the transference

of a considerable number of passages to new sections, and would thereby reduce
the utility of various books of reference, as far as these passages are concerned.

Further,
1

if

the sections of the Nirukta do not harmonize svith the modern con-

Cf. Gurio, op.

cit.,

p. 157.

toe. tit.

loc. cit.

1.

EXEGETICAL AND CRITICAL NOTES

IQ]

ception of
illogical ?

my

what

203

constitutes a paragraph, does it necessarily follow that they are

by itself, a conclusive proof of their arbitrary character? To

Is this,

mind, the answer

is in

the negative, for the ancients

may have had

different conception of the constitution of a paragraph.

As far as Yaska is cona
careful
of
all
Nirukta indicates that
examination
the
sections
the
of
cerned,

Yaska proceeds methodically in his division of the text into sections, which
division is based on a general principle. By the time of Yaska very great
weight was attached to the Vedas, especially by that scholar himself, as is
evident from Chapter I, particularly from his rejoinder to the adverse criticism
of Kautsa. To him, a Vedic stanza was of the utmost importance, and accordingly formed a very suitable beginning for a new section. There are 400 sections
altogether in the first twelve chapters of the Nirukta, distributed
chapters as follows
:

Chapter.
I

among

those

EXEGETICAL AND CRITICAL NOTES

204

end of the previous

at the

[1.

1
prathama bahuvacane.

section, e. g. Athdpi

10

It appears

section

method of putting a short sentence of a section at the end of a previous

which was a necessity in the case of sections beginning with Vedic

stanzas

has been

that this

rr echanically

From what has gone

before,

extended to the eight sections mentioned above.

will be clear that the sections in the Nirulcta are

it

not illogically nor arbitrarily divided, but are based on a general principle
adopted by Yaska. Gune's suggestion to rearrange the sections and to discard

MSS. is therefore unacceptable.

permanent in the organs only means that the character of speech
is evanescent.
Sounds disappear as soon as they are uttered. They have
no existence beyond articulation by the vocal organs and their corresponding
With this may be compared the remarks
cognition by the sense of hearing.

the authority of the

'

'

Speech

is

of Patanjali

BECAUSE SPEECH is SET IN MOTION BY INDIVIDUAL LETTERS AND BECAUSE THE

LETTERS ARE ANNIHILATED AS SOON AS THEY ARE UTTERED.'
One cannot produce two
Speech is set in motion by individual sounds.
sounds simultaneously. Take the word gauh. for instance when the sound g is
when au is being
being produced, neither au nor the visarjariiya can be uttered
'

produced, neither g nor the visarjanlya can be given utterance ; and when the
visarjanlya is being produced, one can neither pronounce g nor au, because they

The sounds indeed are perishable

are annihilated as soon as they are uttered.
2
i. e. as soon as they are uttered they have perished.'

after being uttered,

As soon as the speech of the speaker is

Durga has the following comment
an act of utterance in the organ, so long only it is possible to say that it exists,
And the sounds that have perished
but fallen from lips it no longer exists.
and that have not perished cannot be conjoined.' The question whether words
'

was a very important subject of discussion among the

For instance, cf. Patanjali 3
But again, is the word eternal or non-eternal (lit. created) ? Whether it is
eternal or non-eternal is thoroughly discussed in the Samgraha.* There the

are eternal or non-eternal

ancient Indians.

'

N. 1. 15. The reference in IA., loc. cit.,

of this passage to p. 43 in Roth's edition is
wrong, 43 being a misprint for 34.
1

vol.
3

ifah<ibha$ya,
i,

p. 356.

op.

cit., i.

i.

1. 1,

4.

vol.

Kielhorn's edition,

i,

According to Nagoji, Savigraha is a grammatical treatise by Vyadi. Cf. Catalogus catalogorum, vol. i, p. 686. The name of Vyadi is

seems

known
to

in

Sanskrit

have been a

man

Literature.

He

of versatile genius,

being famous as a grammarian, lexicographer,

writer of authoritative books on medicine and
poetics.

As a grammarian, he

in

iii.

Rpr.

14.

17

vi.

those subjects, see Catdhgus catalogonim, vol. i,

Aufrecht attributes the Samgraha to
p. 618.
Patanjali himself although

p. 6.

well

Katyayana's Varttika 45 on Panini's Sutra,

i.
2. 64.
As a lexicographer and medical
author, he is quoted by numerous writers on

12.

is

13

mentioned
;

xii.

15

it

is

quoted by

Tradition mentions Patanjali as the

curer of the three evils, (1) the evils of body,

him.

(2) evils of speech,

and represents him

masterpieces,

i. e.

(2) the Mahdbha$ya,

and

(3) evils of

mind,

as having written three

(1)

the Caraka Sanihita,

(3) the Yogasutras,

and

remove the three evils respecBut nowhere is he credited with the

in order to
tively.

authorship of another grammatical treatise.

1.

EXEGETICAL AND CRITICAL NOTES

IG]

arguments against (the proposition) are

The conclusion

favour thereof.
the word

is

it

eternal,

stated, as well as the

non-eternal

is also

arrived at in the Samgraha.

*

He

The twofold

work

(arrived at) in that

remarks

cJiaracter

arguments in

that although
the definition being applicable in

seem

Patanjali, however, does not

both ways.'

205

is this,

to agree

with the conclusion

1
:

of words

is

not proved.

'Twofoldness of (the character of) words is not proved. If it be said that

twofoldness has been proved, this cannot be maintained.' He says further 2
Words are eternal. In the eternal words there must be sounds which are
:

'

perpetual, unchangeable, and free from elision, addition, and modification.

This is proved by the eternity of sounds . words are eternal.'
'

The

character of words

on the

varttika

follows

The

is

him at greater length in his comment

The argument may be summarized as

discussed by

fa% TJ^T^^R^t

relation of

words to the objects they denote

This power of

is eternal.

4
It may
denotation of objects is natural and uncreated, and so are the objects.
be objected that although matter is uncreated, yet the various forms into which

it is

moulded are non-eternal

e.g. the earth is

not created by man, but the

various pots and jars, into which it is shaped, are the creations of a potter,
hence the words denoting these forms cannot be eternal. To this the answer is

given that the form is eternal also, for it is not something radically different
from the matter, but only a particular state which the matter assumes at
But how is it known that word, object, and their mutual
a particular time.
From the ordinary usage of the world. In daily life,
relation are eternal?'
'

people perceive objects and use words to denote th jm. They do not make any
effort in creating them, because effort is necessary in producing what is noneternal only e. g. a man desirous of using a pot goes to the house 01 a potter
;

make me a pot, I want to use it but a man desirous of

word does not go to the house of a grammarian and say, Please,
sir, make me a word, I want to use it
People perceive objects and use words
5
to denote them without any effort.

and

'

says,

Please

',

employing a

'.

The way

in

which

Samgraha shows that

Patanjali refers to the

it was a work of some

eminent scholar and was very well known in

his time. Further Patanjali does not agree
with the conclusion arrived at in the Sa/graha; he is therefore not likely to be its
author. Nagoji seems to be right in ascribing

except a solitary MS. of Vyadi paribhuta Krttf,

in the temple library of the Maharaja of

Jammu and

description of the MS.

mentioned as an
times,
quoted
ftcrtJT/a along with Sdkalya and Gurgya in Rpr.

xiii. 12.

several

is

No MS. of the Samgraha, nor of any other

work by Vyadi, has been so far discovered,

MSS. on

is

described

p. 47.

The

very meagre, so
is impossible to judge whether or not it
a genuine work by Vyadi.

authorship to Vyadi, who, besides being

its

The MS.

Cashmere.

in Stein's Catalogue of Skt.

is

op. cit.

i. 1.

1. 6,

vol.

i,

p. 104.

op. cit.

i.

1. 1. 8,

vol.

i,

p. 136.

op. cit.

i.

1. 1. 1,

vol.

i,

p. 6.

Cf. Jaimini,

PM.

i.

it

is

1. 5.

Cf.'Bh&nda.rli&r, Wilson, Philological Lectures,

p. 201.

EXEGETICAL AND CRITICAL NOTES

206

With
l

Soc.

be compared the remarks of Plato in the Cratylus

'
speech is a kind of action ?

may

this

And

[1.

10

l
:

Her. 'True.'

And will a mau speak correctly who speaks as he pleases ? Will not
the successful speaker rather be he who speaks in the natural way of speaking
?
Soc. 'And we saw that actions were not relative to ourselves, but had a
'

Soc.

'

special nature of their own.'

The question

of words was important not only to the

but also to the followers of the orthodox systems

of the eternity

grammarians and

philologists,

To their mind authoritativeness of the divine relation, i. e. the

Veda, seemed to be involved and to depend on the solution of this principle.
Hence the question forms a topic of discussion in almost every school of thought.
of philosophy.

has been very fully treated by Jaimini in the

It

first

of his Purvamlmamsu.

against the eternity of words are set forth in i. 1. 6-11 ; their

contained in i. 1. 12-17; further arguments in support of the

The arguments
refutation is

words are given in

eternity of
follows :

i.

1.

Words are

Words

(1)

Some

18-23.

of the

arguments are as

Eternal.

are eternal because they are not uttered for the sake of utterance

some meaning, and no meaning could ever be comprehended,

had the words been transient.
(2) Because everywhere there is a universal cognition of words.

alone, but to express

(3)

Because the number

times,
so

is

When

not used.

one word has been used several

usually spoken of as having been used so many times and not that
words have been used. This shows that the sameness or the unchangeable

it is

many

character of the

word

is

recognized even

when

it is

uttered or used after intervals

hence words are eternal.

Audumbarayana's view as to the nature of words may be regarded as based

on a doctrine akin to that of flux. With this may be compared the following
remarks of Plato in the Cratylus 2
I myself do not deny that the givers of names did really give them the
Soc.
idea that all things were in motion and flux which was their sincere but, I
:

'

Tell me, whether there

think, mistaken opinion.
beauty or good, or any other absolute existence ?
.

is

or is not

any absolute

'

'

Crat.
Soc.

..

Crat.
Soc.

Certainly, Socrates, I think so.'

But

'

let

me

ask whether the true beauty

'

And

can

we

rightly speak of a beauty

Must not the same thing be born and

our mouth ?
.

is

not always beautiful.'

'Certainly.'

which is always passing away ?

and vanish while the word is in

retire

'

Jowett, Dialogues of Plate, vol.

(3rd ed.).

i,

p.

327

Jowett, Dialogues of Plato, vol.

i,

pp. 387-8.

EXEGETICAL AND CRITICAL NOTES

2. i]

Soc.

'

Nor can we reasonably

everything

is

say, Cratylus, that there is

in a state of transition

and there

is

207

knowledge

at

all, if

nothing abiding.'

MSS. do not mark the avagraha, the sign of a, it is not

clear whether the reading represents yugapat or ayugapat.
The few MSS. that
do mark the avagralia are inconsistent, as they use it only occasionally. Their
evidence is therefore not cogent. However, none of the MSS. mark the avagralia
2.

1.]

As most

of the

in this particular instance. Nevertheless I think the reading represents ayugapat.

reasons are as follows: (1) From the physical point of view, to produce

My

simultaneously more than one sound

fore

an impossibility

is

yugapat would there-

convey no sense.

(2) The context points to ayugapat, for the sentence is intended to show the
absurdity of Audumbaray ana's view that speech is permanent only in the organ.
But if we read yugapat the whole sentence becomes meaningless, for then the

grammatical relation of the sounds which are produced simultaneously is possible,

even if it is held that speech is permanent in the organ only.
(3) This is in agreement with the view taken by Durga, who reads ayugapat
and gives yugapat as a variant.
(4) Another objection to the reading yugapat is that it would make grammar
superfluous. When words are produced simultaneously their mutual connexion
is simultaneous also.
Durga remarks, The unconnected alone is connected
'

(with something). In this case (i. e. reading yugapat) the roots are for ever
connected with prepositions and affixes and affixes with elision, addition, and
;

modification of letters/
*ft*TSf to the Purvapdksa and
Durga attributes the statement rf^ ^T<J5
thinks the rejoinder to begin with the words <nffl*ne|i^Tj *i^t$l, a view which
cannot be maintained. The sentence <T^ ^<p, &c., is a negative sentence ; it
:

view of Audumbarayana. According to Durga's interpretation, the

controversy would be divided into three parts as follows

refutes the

(1)

(2) Parvapaksa.
be maintained.

Words

are permanent in the organs only.

In that case the fourfold classification, &c., of words cannot

Audumbarayana.

On account of the pervasiveness and minuteness of

(3) Yaska's rejoinder.
words, the fourfold classification can be maintained. Durga thus introduces
a third party into the discussion and tends to make out Yaska as supporting
the view of Audumbarayana, by refuting his critic.
I think there are only two parties, i. e. Audumbarayana and Yaska ; No. 1
while No. 3
gives the view of the former, No. 2 the rejoinder of the latter
does not relate to this controversy at all, but deals with an altogether new topic,
;

i.e.

the superiority of speech over gestures, &c.

with THf ^J?, &c.

Yaska's rejoinder begins,

therefore,

2. 2.] It may be objected that there is no necessity for using words, for the
meaning can very well be conveyed by means of gestures. To this Yaska
replies that gestures, facial expressions, movements of hands and eyes, require

EXEGETICAL AND CRITICAL NOTES

208

[2.2

comparatively greater effort in their production, and are always indefinite.

Their meaning can never be absolutely clear, it always involves some doubt.

The word 'minute*

implies comparatively less effort and greater accuracy.

same subject as follows
The meaning is clearly under'

Pataiijali refers to the

when

the word

"Bring the cow", "Eat the curd": these

words having been uttered, the cow is brought, and the curd is eaten/ With
this may also be compared the remarks of Plato in the Cratylus 1
stood

is

uttered.

And

suppose that we had no voice or

tongue, and wanted to communicate with one another, should we not, like the
deaf and dumb, make signs with the hands and head and the rest of the body ?
There would be no choice, Socrates.'
Her.
'

Soc.

here I will ask you a question

'

'

We should imitate the nature of the thing the elevation of our hands
heaven would mean lightness and upwardriess heaviness and downwardness
would be expressed by letting them drop to the ground if we were describing
the running of a horse, or any other animal, we should make our bodies and
l

Soc.

to

their gestures as like as we could to them.'

2. 3.] Words are used to designate objects not only by men, but by gods
Like Yaska, Plato also thinks that gods use words in giving names to
also.

and

things,

names

right

follows therefore that the

it

names given by gods would be the

2
:

He often speaks of them ; notably and nobly in the places where he

distinguishes the different names which Gods and men give to different things. . .
For the Gods must clearly be supposed to call things by their right and natural
l

Soc.

names

Her.

what

do you not think so ?

Why,

'

of course they call

them

rightly, if they call

them

at all.

But

to

'

are

you referring ?
Do you not know what he says about the river in Troy ..." Whom ",
Soc.
" the Gods call
as he says,
Xanthus, and men call Scamander 'V
Her. 1 remember.'
Or al> out the bil d which, as he says, "The Gods call Chalcis, and
Soc. VOr about Batieia and Myrina
men Cymindis "
"
The hill which men call Batieia and the Immortals the tomb of the Sportive
'

'

'

Myrina"/
If words are used with reference

human knowledge being neither

to gods
permanent mistakes are likely to be made in addressing and
invoking gods, which will make them angry and render various acts of worship,
like sacrifice, c., fruitless. In order to do away with such mistakes, injunctions,
invocations, and hymns, &c., which are meant to complete and make worship
perfect nor

fruitful, are laid down in the Vedas.

part of this paragraph is written in the
sulra style, which style may therefore be regarded to have commenced about
the time of Yaska. This is probably the earliest specimen of the sulra style.
1

Jowett,

op.

cit.

vol.

i,

p. 368.

Jowett,

op.

cif.,

vol.

i,

p. 333.

EXEGETICAL AND CRITICAL NOTES

4.i]

209

Like Yaska, Jaimini also lays emphasis on the Veda as being the source of
dharma 'Dharma is the object, the source of which is the Vedic injunction.' 1
:

And

'

also

On

account of the prescription of action being the object of the

Veda/ 2
3. 3.] Of. Vajasaneyipratisakhya: 3

'A

verb denotes an action, and a preposi-

makes that action specific.' The Rgvedapratisdkhya *

The prepositions are twenty with the other two (i.

tion
1

they express a meaning.

are

They

noun and verb)

e.

duh, anu, vi,

This list is
sam, pari, prati, ni, ati, adhi, su, ud, ava, and opt.'
identical with that of the Nirukta, except that they are enumerated in a different
upa,

pra,

abhi,

a,

para,

nih,

apa,

order.

the Taittirlyapratitakhya 5 : a, pra, ava, upa, abhi, adhi, prati, vi, ni, are
G
It contains only half the number of prepositions.
Cf. Panini :
prepositions.'
'

Cf.

Pra, &c., are called prepositions when joined with verbs.' The list of the prepositions is given in the gana called pradayah, which is identical with that of the
Nirukta, if the double forms of nih and duh, in the former, are not taken into
1

The

technical term used

by Panini for preposition is karmapraword

in
a wider sense, i. e. covering both pre
vacanlya.
upasarga
The various meanings of the prepositions are explained
positions and adverbs.
7
Cf. also the Atharvavedapratttakhya 8
by Panini, i 4. S3-97.
Disjoined from
consideration.

He

uses the

the verb, however, are such as are used without significance .

4. 1.] Particles are classified by Yaska under three groups

'
.

(1) Particles of comparison, which are only four in number, and whose
Yaska does not
meanings and uses are illustrated by suitable examples.
define the term upama (comparison) in this connexion, but discusses its meaning

later on. 10
(2) Particles which denote karmopasamgraha, Yaska's explanation of which
term is not clearly expressed, nor does Both 11 make it more lucid. The obscurity
has led Durga to misinterpret the sentence.
He takes karmopasamgraha as
'
this is only one of the meanings
equivalent to samuccaya, i. e. aggregation
expressed by the said term, which is very comprehensive. It is quite obvious
that the term is designed to cover all the meanings expressed by the particles
enumerated in the second group, i. e. those beginning with ca and ending with
'

PM.

i.

Op.cii.,

of the Nirukta.

1. 2.

2. 1.

Questions like the eternity

of fabda, the impermanence of human knowledge, the infallibility of the Veda, form topics
of discussion in almost every system of philo-

sophy
4.

20

Hi. 2.

SpSu.

VSu. i. 8. 28
NSu. i. 1. 7 ii.
cf.

49
v.

VaiSu.
45-51

* viii.

54.

given in

vi.

ii.

v.

2.

i.

4.

54-7

1.

21-87

37-40

28

ii. 1.
ii.

vi. 1. 1

2.
;

ii.

18-17
9

z. 2.

xii.
5

6
7

i.

4. 58.

Cf.
;

702.

Patanjali, i. 4. 4 : vol. i, pp.

see foot-note (in the text).

341,

iv. 8.

Translated by Whitney, J.A.O.S., vol. vii,

v. 58-61.

15.

345-9

The list of the prepositions is

24, which IB identical with that

i.

p. 515.

"

"

N.

8. 13.

Erl&utsrungcn, p.

ft,

EXEGETICAL AND CRITICAL NOTES

210.
tea.

Gune

[4.

translates the sentence yasyagamat, &c., as follows

'

Owing

to

whose advent (i. e. use) separateness of the ^T^ (senses or ideas) is indeed
known, but not as in simple enumeration owing to separate position or independent mention, that

quJTmm^,

is

i.

e.

adding or putting together of the senses

or ideas.'

One must admit that the meaning of the term is not quite clear. One does
know what is the precise difference between 'simple enumeration* and

not
'

My translation

'.

putting together

of the sentence is the following

'

That by

of notions is indeed recognized, but not as an

on account of a separateness by isolation, is a conjunc-

whose addition separateness

enumerative one, i. e.
'
I think
tion.'
conjunction is the nearest corresponding word in English
which will cover all the meanings expressed by the particles of the second
For example,
group, and which is therefore equivalent to karmopasarrigraha.
l

in the sentence,

'

^fTf

^f ^T

gftiRflHll Pt<V||ftf

Ha

* wil1 P ut this

earth here or there', 8 separateness of place is recognized by the use of the

particle va ; the repetition of ilia by itself would have failed to convey
the idea of different places. This notion of separateness is expressed, not by

categorical enumeration as horse, cow,

man, elephant,

&c.,

but by the use

of the particle.
Again, in the sentence, ^qW^^ <*0tf^f*K1, Let one man
do this, the other that *, 3 two distinct actions are mentioned, the notion of whose
'

distinctness is conveyed

by the

particle alia.

The

particles of the second

group

are explained with appropriate examples in the Nirukta, i. 4-9. With this
definition of a conjunction may be compared the following remarks of
4
Aristotle:

'A
sound

conjunction is (a) a non-significant sound which, when one significant

is formable out of several, neither hinders nor aids the union, and which,

the speech thus formed stands by

be inserted at the beginning of it,

if

itself (apart

sound capable of combining two or more

TTfpl,

from other
8e

e. g. /*,/, S//, rot,

significant

or

speeches),
(&)

must not

a non-significant

sounds into one

e. g. d/u^c,

&C.

Particles which do not express any meaning, but are merely used to fill
in prose or verse, are expletives. They are enumerated towards
sentence
a
up
the end of the ninth section they are four in number
kam, lm, id, and u
(3)

(in the tenth) iva is

but later

added to this

list.

Quotations showing their uses

are cited and explained in the tenth section. The meaning of id, when combined with na and na ca, is discussed and illustrated by suitable examples in the
eleventh section. Thus id combined with na is used to denote apprehension :
*

lest

we

should

',

&c.

class is

id

combined with na ca

is

used in asking questions

'

The above-mentioned list of the particles of the third

by no means complete. Some particles of the second group, i. e. u,

don't they drink ?

1A., vol. xlv, p. 159.

N.

N.

Poetics, 20.

1. 4.

1. 5.

1467* (ed.

By water),

p. 59.

EXEGETICAL AND CRITICAL NOTES

12. a]

211

nunam, are occasionally used as expletives, and slm in Vedic Sanskrit.

Sim was originally the accusative singular of a pronoun, related to sa, as Jam to
It appeara in the Rgveda as an enclitic particle. 1
Ita.
7. 8.] Roth thinks that Yaska explains nunam by adyatanam, 'to-day', and
2
This view is erroneous. According to Yaska,
remarks, J. hat darin Unrecht
the particle nunam is used (1) to signify 'uncertainty ', and (2) as an expletive.
These two uses are exemplified by two respective quotations, the former
illustrating its meaning of 'uncertainty', the latter showing its use as an
Hence it is that, in the latter case, Yaska neither repeats nor paraexpletive.
phrases nunam by any other word in his commentary, indicating thereby that
it is an expletive, while in the former quotation nunam is repeated by Yaska in
*
The
his explanation, showing thereby that it has the sense of uncertainty
word adyatanam is not intended to paraphrase nunam, but is added for the sake
'

*.

'.

of amplifying Indra's brief statement.

12.2.]
'

Now,

therefore, the origin of seed.

the seed of heart, speech

is

speech.'

AA.

the following passages:

Cfc

AA.

ii.

1.

is

Heart

3:

1.

ii.

the seed of people,

is

the seed of mind, and action

mind

the seed

is

of

6:

3Nll^d

'

Speech

is his thread,

names the chords. All this is woven by this speech of his, in the form of
thread and names as chords. For all this is names, and by his speech he names
Of.

everything.'

also Ch. U. vi. 5.

1-4

6.

1-5

vii

2.

See

12. 2.

vii.

Keith, A. A. Translation.
Sakatayana a famous ancient grammarian, quoted in RV. Pra. i. 13, 17 ;
xiii. 16, 747 (Max Mlillers ed., pp. 13 and 271) ; in Vaj. Pra. iii. 8, 11, 86; iv.
:

4, 126,

in N.

188

1. 3,

in A. Pra.

by Vopadeva

ii.

24

in Astadhyayl

iii.

4,

111

;.

viii. 3,

18

4,

50

and

No work

of his has been preserved

The Sabdanusasana quoted
and various other writers is the work of a modern Jain grammarian

12.

Aufrecht regards him as the author of the Unadisutras.

They, however, cannot be the work of the ancient Sakatayana, for they clearly
bear a modern stamp. Belvalkar 4 attributes the Unadisutras to Panini. His
called Sakatayana. 3

'

they use samjiids such as hrasva, dtrgha, pluta, uddtta, lopa,

wmprasarana, and abhyasa in the same sense in which Panini uses them '. This

argument
airgument

that

is

is

inconclusive because, the works of Panini's predecessors being

lost,

we have no means of judging whether or not he is indebted to them for those

terms. Some at least of these saihjnas or technical terms were derived from
a common stock Yaska himself, for instance, makes use of a few of them, as
;

See Professor Macdonell,

Vedic

Grammar

op. ctX, p. 6.

On

the authenticity and

modern Sakatayana,

see IA., vol. zliii, pp.

205-12.

for Students, pp. 249, 452.

date

of

the

o2

Systems of Sanskrit Grammar, p. 25.

EXEGETICAL AND CRITICAL NOTES

212

[12. a

Again, in some cases Panini's teaching, as pointed out by

Thus to ascribe the
Belvalkar himself, runs counter to the Unadisutras. 1
authorship of the U. Sutras to Panini does not rest on firm ground. Moreover,

lopa, abhyasa, &c.

2
Patanjali's defence of Panini against the adverse criticism of Katyayana is that
3
This
'the Unadi words are crude forms of nouns which are not derived'.

statement implies that Patanjali did not regard all nouns as derivable from
He also attributes the same doctrine to Panini, and Patanjali, I think,

verbs.

cannot be accused of not knowing well, or misunderstanding Panini. So,

according to this testimony, both Panini and Patanjali were the followers of
the school of Gargya. The Unadisutras, on the contrary, are the product of the
school of dakat&yana, whose fundamental doctrine was that all nouns are derived
from verbs ; they cannot therefore be attributed to Panini. It is probable that,
in their original form, they were written by Sakatayana, but were extended and
modified by subsequent writers, and in spite of their modernness still bear traces
of their ancient origin.
Gargya: an ancient grammarian, quoted

by Yaska

i.

12;

3,

iii.

IB,

and

Panini, Jv. 1. 106 ; vii. 3. 99; viii. 8. 20 j 4. 67, and mentioned by Durga as
the author of the padapatha of the Samaveda. No work of his has survived.
Both Panini and Patanjali seem to be his followers, for they regard the Unddis
as under! vable.

no wonder that his work,

It is therefore

after the appearance

of the AstOdhyayi, has not survived.

12. 3.]

The sentence TRPI

word

sam-vijnatani.

<4l*4*ft

interpreted

'

aikamatyena vijnatani,
absolute agreement

named

^Mt $^ftf?f which is somewhat

by various writers. The crux lies in the
Durga paraphrases this word as follows samam vijnatani

difficult, is differently

'.

discriminated

Max

Mtiller *

unanimously

translates

it

by

i.

e.

discriminated with

'

intelligible

',

Both by

Roth's translation seems to be based on Burga's second

explanation of the same term, which is as follows: sam-wjnana-padam itlha
in this (branch of) knowledge, the term samfastre rudhi-$abdasyeyam samjna
'arbitrarily

'.

is

a technical expression used for a conventional word.'

vijnana
to the Comparative

Method and quotes tany apy

:

eke

samamananti

Durga
.

resorts

sam-vijnana-

bhUtam syatf in support of his explanation. He is further corroborated by a

comparison of all the passages of the Nirukta in which the word sam-vijnana or
7
We may therefore take
(with the omission of the prep, vi) sam-jnana occurs.
the word to signify a conventional term
'

'.

in the sentence is the punctuation.

Max Mttller 8 takes
sam-vijnatani, &c., as the principal clause to complete the relative clause tad yatra

The next problem

Panini's sutra

-USu.
1

Me
*

vi. 2.

139

is

opposed to

On

iv. 226.

the relation of the three grammarians,

History of Ancient Skt. Lit., p. 165.

op. cit, p. 9,

N.

Kielhorn, Panini, Kdtydyana, and Patanjali.

T Cf.

The Hahdbhdtya,

'

viii. 1. 1, vol. iii, p. 241.

'willkurlich benannt'.

7. 13.

Gune's note, IA.,

op. cit., p. 166.

vol. xlv, p. 173.

EXEGETICAL AND CRITICAL NOTES

12. 3 ]

218

syatam, and translates as follows : For first, if the accent and formation
were regular in all nouns and agreed entirely with the appellative power (of the
root), nouns such as go (cow), ava (horse), purusa (man) would be in themselves
He succeeds in thus construing the sentence by translating yatra
intelligible/
leaving out torn ; and by attributing to sam-vijjidtani a meaning not
by if
borne out by the comparison of passages. Roth divides the sentence by placing
a semicolon after syatum and takes sam-injnatani, &c., as a co-ordinate clause ;
but in order to connect the two clauses, he supplies the word dagegen. Durga
offers two interpretations.
Firstly, he places a full stop after tani and takes the
words yatlia gaur ava. &c., as a co-ordinate clause, supplying, however, the words
na punah the translation of the sentence according to this interpretation would
be the following: 'The words whose accent and grammatical formation are
regular and which are accompanied with an explanatory radical element are
unanimously recognized to have been derived from roots; but not words

'

'

like

"cow", "horse", "man", "elephant",

&c.'

Secondly, he places a full stop after syatdm and takes sam-vijndtdni, &c., as an
independent sentence. According to this division, the first sentence would

any principal clause. To meet

dJchydtajam gundkrtam iti pratlma iti vdkya ScsahS
'We think that the words, "that is derived from a verb", must be supplied as
a supplementary clause.' The translation according to this interpretation is the
consist of one single relative clause, without

this difficulty

he remarks

'

Tad

'

Those words whose accent and grammatical formation are regular,

following
and which are accompanied with an explanatory radical element, are derived
from roots. Words like " cow ", " horse ", " man ", " elephant ", are conventional
:

terms.'

Gune does not seem

to be

aware of this second interpretation of Durga and

l
identical with that of Durga, and
independently arrives at a conclusion
the
the
of
adoption
suggests
supplementary words satvam tat pradeSikam.*
His argument is that, in
These words occur in Yaska's rejoinder in section 14.
:

his rejoinder, Yaska always first repeats the words of his opponent and then
answers 'the objection. According to Gune, the sentence placed within the

words yatho etad and iti exactly represents the original statement of the critic.
The sentence placed within these words in Yaska's rejoinder in section 14
contains the supplementary clause sarvam tat prdde&kam, which, being thus
assigned to the critic by Yaska himself, must have formed a part of the sentence
under discussion. He remarks, 'And we are also sure, comparing the initial

passage [i. e. in the purvapaksd] with its counterpart in Yaska's reply at R. 36. 10,
Its omission is strange and
that *pf TTft Hl^filHiH must have been there.
3
In other words, Gune
.'
unaccountable. Perhaps it is the scribe's mistake.
.

thinks that the passage in Yaska's rejoinder could be used as a MS. (archetype).
furnishing evidence .which cannot be challenged, for the critical edition of the
1

1A.,

loc. tit.

N.

1.

14.

IA.,

foe. cit.

and p.

174.

EXEGETICAL AND CRITICAL NOTES

214

[12.3

closer examination, however,

original passage of the critic in section 12.
does not support this theory, for a comparison of the statements of the critic

with those assigned to him by Yaska, in his rejoinder, shows that Yfiska repeats,
and puts between yatho etad and iti, only so many words of his opponent as are
necessary for the controversy. He does not repeat
if one compares section 13 and section 14 ;

13:

^rerft

in

toto.

It is evident,

Yaska's rejoinder^

Purvapaksa.
1.

them

tU4|qi*t|hI-

T^IT

.-...

14: Zftft

1.

Yaska repeats only a part of his opponent's statements.

therefore unfounded ; hence his suggestion as regards the
adoption of a supplementary clause cannot be accepted.
The sentence can, however, be explained without having recourse to an
In both these

Gune's assertion

cases,
is

assumed interpolation. The difficulty will disappear if a full stop be placed

syatam and the passage na sarvanlti
syatam be construed as one
Not all the words,' say Gargya and some
sentence.
I would then translate
other grammarians, but only those, the accent and grammatical form of which
are regular and which are accompanied by an explanatory radical element.
Those such as "cow", " horse", "man", "elephant", &c., are conventional terms.'
Durga has the following theory about nouns : There is a threefold order of
nouns; i. e. (1) those whose roots Are apparent; (2) those whose roots can be
inferred
(3) and those whose roots are non-existent. With reference to this, the
nouns whose roots are apparent are such as "doer", "bringer", &c. Nouns
whose roots can be inferred are such as "cow", "horse", &c. Nouns whose
roots are non-existent are such as dittha, davittha aravinda, and varvinda, &c.'
after

'

'

'

It is quite evident that Yaska, a follower of the school of etymologists

is that all nouns are derived from roots
could not

whose fundamental doctrine

have recognized the third category of his commentator, who thus appears to be
a follower of the school of Gargya.
14.] With the Nirukta controversy about the origin and nature of names
be compared a somewhat similar discussion in the Cratylus, where Plato
propounds three theories, represented by the three characters of the dialogue.

may

He

puts in the

mouth

of

Hermogenes the doctrine that names

The opinion

are conventional.

of Cratylus that names are natural is diametrically opposed to this.

Socrates takes an intermediate view.
He refutes the view of Hermogenes that

names are given

arbitrarily

and

altered at will

EXEGETICAL AND CRITICAL NOTES

14]
'

Soc.

Well, now,

me

me

let

take an instance.

man, you mean

or a horse a

individually,

to say that a

and rightly

call

man

a horse

will be rightly called a horse

man by the
man by me and

called a

again would be rightly called a

'

Suppose that I

man

215

by

and a horse
a horse by the world
That is
world

rest of the

your meaning ?
He then expounds the principle of the natural correctness of names.
Soc. 'Then the actions also are done according to their proper nature, and
not according to our opinion of them ? In cutting, for example, we do not cut
as

please . . but we cut . . . according to the natural process of cutting

'
I should say that the natural way is the right way.' . .

we

'

Her.

And

'

Soc.

this holds

good of

all actions ?

'

Her. 'Yes/
Soc.

And

'

speech
Her. 'True.'...
Soc.

And

'

is

Her. 'That
Soc.

'.

Her.
Soc.

a kind of action ?

'

not naming a part of speaking ? for in giving names

men

speak.

is true.'

Is not

is

naming

also a sort of action ?

'

'True.'

And we saw that actions were

own ?

'

not relative to ourselves, but had a special

'

nature of their
'

Her.

Precisely.'

the argument would lead us to infer that names ought to be given

according to a natural process, and with a proper instrument, and not at our
2
pleasure in this and no other way shall we name with success.
Soc.

'

Then

'

Socrates also admits the element of convention in

Soc.

'

Yes,

my

dear friend

but then you

know

names

that the original

names have

been long ago buried and disguised by people sticking on and stripping off
letters for the sake of euphony, and twisting and bedizening them in all sorts of

ways

and time too may have had a share

in the change.'

3
.

Also:

To say that names which we do not understand are of foreign origin ;

this is very likely the right answer, and something of this kind may be true
of them ; but also the original forms of words may have been lost in the lapse
Soc.

'

and

of ages ; names have been so twisted in all manner of ways, that I should not
be surprised if the old language when compared with that now in use would
4
appear to us to be a barbarous tongue.'

Cratylus maintains that names are either true or not names at all :
Orat.
Very true, Socrates ; but the case of language, you see, is different ;
for when by the help of grammar we assign the letters a or Z>, or any other
'

letters, to

a certain name, then,

1

if

we

add, or subtract, or misplace a letter, the

Jowett, Dialogues of Plato, Oratylw, p. 886.

Ibid., p. 887.

*
*

Ibid., p.

414.

Ibid., p.

421.

EXEGETICAL AND CRITICAL NOTES

216

name which

is

any of these

in

written
cases

is

[14

not only written wrongly, but not written at

becomes other than a name.'

all

and

I believe that what you say may be true about numbers, which must be
what
they are, or not be at all ; for example, the number ten at once becomes
just
other than ten if a -unit be added or subtracted, and so of any other number:
but this does not apply to that which is qualitative or to anything which is
l
represented under an image/
As regards the derivation of names
All the names that we have been explaining were, intended to indicate
Soc.
'

Soc.

the nature of things/

'
Her. Of course.'
names.'
Soc.

And

'

Soc.

much

that this is true of the primary quite as

as of the secondary

'But the secondary, as I conceive, derive their significance from the

primary/
*

Her.

That

is

evident/

Very good, but then how do the primary names, which precede analysis
show the nature of things ?
Soc. 'But how shall we further analyse them?
Ought, we not, therefore,
Soc.

'

'

to separate the letters, just as those who are beginning rhythm first
'
.*
distinguish the powers of elementary, and then of compound sounds P

first

Plato's doctrine,

that

names

rightly given are the likenesses and images of the

does not hold good, for in a large number of cases

3
things which they name ',
names are not the images of things themselves, but of our concept of them.
tiller amplified his argument
It was Locke who first pointed this out, and Max

'Each time that we use a general name, if we say dog, tree,

chair, we have not these objects before our eyes, only our concepts of them ;
there can be nothing in the world of sense corresponding even to such simple
words as dog, tree, chair. We can never expect to see a dog, a tree,
a chair. Dog means every kind of dog from the greyhound to the spaniel
tree, every kind of tree from the oak to the cherry; chair, every kind of
chair from the royal throne to the artisan's stool.
People often imagine that
they can form a general image of a dog by leaving out what is peculiar to every
as follows:

individual dog.' *
In an elaborate discussion, Madhava brings together the views of various
grammarians as to the meaning of words and its cognition: Vajapyayana*
all words express a generic meaning and a particular substance
apprehended after the apprehension of the genus which has an intimate
relation with them. Vyadi maintains that words mean individual things, that

maintains that
is

they explicitly express the individual substance, while the genus

1

Jowett, Dialogues of
Ibid., pp. 867-70.

See

ibid., p.

387.

Plato, Cratylus, p. 378.

Science

Moncalm.

of Thought,

pp. 77,

is

78,

implied.
cited

by

EXEGETICAL AND CRITICAL NOTES

16. i]

217

he says, accepts both views. He attributes to words a generic meaning,

he says the singular is used to denote the class, while the plural may be
optionally used (Pa. i. 2. 58) ; on the other hand, by i. 2. 64, his acceptance
Pfinini,

for

of

the

individualistic

whether generic or
*

cow

theory

But the next question

p. 145).
'

is
is,

quite apparent (Sarvadarana-sarngraha,

does the cognition of the meaning,

how

individualistic, take place ?

For instance, when the word

a simultaneous cognition of dewlap, tail, hump,

Is this cognition produced by the single letters composing
hoofs, and horns.
the word cow ', or by their aggregation ? The first alternative is not tenable,
is

pronounced, there

is

for the cognition of the object cannot be the result of a string of separate and
individual letters without some unifying cause, as a garland cannot be made
from a collection of separate flowers without the unifying string. The second

alternative is impossible, for there can be no aggregation of sounds, each of

which ceases to exist as soon as it is pronounced. If you attribute a ' manifesting *

power

to the letters, this

power can be exercised only in succession and not

if each letter has a separate manifesting power,

simultaneously.
then the pairs of words rasa, sara vana, nava ; nadi, dlna rama, mara ; raja,
jara, &c., since the pairs have the same number of the same letters, should each
have had the same meaning. Moreover, the baseless assumption of aggregation

Moreover,

would involve mutual dependence. Since it is impossible that letters should

convey the meaning by themselves, we have to accept the hypothesis of a
unifying factor which is all-pervading and whose existence is independent of
letters, and which is technically called sphota (Sarvadarfana-sam., Bib. Ind.,
pp. 140-4).
16. 1.] This

He is fully
is a very important statement made by Y&ska.
aware of the close relationship of the Yedic language with the lhasa of his own
Further, he seems
times, which could be no other than the classical Sanskrit
to be conscious of the historical growth of the latter from the former, when he
says that the nouns of the lhasa are derived from Vedic roots. It is needless to
point out that it completely answers Kautsa's criticism that the Vedas are
meaningless for many words which they daily use in the Wiasa are identical
with those used in the Vedas, and if in the Uulxa they do express any meaning,
they must do so in the Veda. It would be absurd for Eautsa to deny that the
words in the spoken language express a meaning. Thus he is constrained to
admit that the Vedas have a meaning. A similar objection appears in Sayana's
;

preface

to

the

Rgveda

From all these

in the Vedas.'

One

reasons, (it is clear) that there is no intelligible significance

'
of the examples here given is as follows : Suppose a woman

named Parhika is plying the pestle.

mitting to memory a pestle-stanza,

Brahmana boy

called

Manavaka

is

com-

The recitation of the

just close to her.
stanza does not keep time with the fall of the pestle at every stroke. No meaning is conveyed to the woman, nor is there any intention to convey any meaning

to her.

Similarly, at the performance of sacrifices, the recitation of Vedic stanzas

EXEGETICAL AND CRITICAL NOTES

218

In answering

does not convey any meaning/

(PQ. Mr.
different,' his

i.

1.

'

31)

Sayana quotes

this,

But the meaning of

[16.

(Vedic) expressions is not

comment being qir4iu ^qiq^^Ti \fafais:

The meaning

of

expressions of the Vedic Sanskrit and of the popular speech is not different.'
As to the example, the Brahmana boy does not intend to convey any meaning

time of learning his lesson, and the woman therefore does not understand,
a woman, moreover, being incapable of understanding the Veda: at sacrifices
the priest does intend to convey a meaning, and others do understand it. And
if at any particular time there is no intention of conveying a meaning, it would
at the

be altogether unjustifiable to conclude that there is no meaning at all.

16. 4.] The objection is that because the Brahmana text prescribes the complete

form of the

sacrificial acts,

being their mere recitation.

what

reiterates
'

because

the Vedic stanzas are superfluous, the only use

is that the Brahmana text merely

Yaska's reply

it is

is enjoined by the Veda.

Sayana here quotes:
mentioned in the Vedic stanzas and his comment
',

is

T w^fa ^

* iro^rafa 'just as in
the causer of the performance of the
"
"
action, so in this case too, he who says
spread is the prescriber of the act of
spreading '. And to suppose that the use of the Vedic stanzas consists solely in
recitation would be attributing a transcendent importance to them.
need
jf^fa

$ft *r

^rR^rata

popular speech, he

who

wpufli

says

"

do this

"

is

We

not go so far ;
of

for

'

',

says Sayana,

their non-transcendent use is the expression

'

meaning
16.

-*isnf*rern!I^[

Cf.

5.]

herb, save

him

",

refers to

^fS

Sayana's preface

ffifiRfd

"O

<J

(p.

U^fa^n
cflft

^&ft

3):

foMOdl^^^^H^^T^+C
about grass. The stanza, "O axe,

'

him", is
an axe. ... In these

The

stanza,

do not injure

stanzas, inanimate objects, grass, axe,

and

Therefore the Veda, on account

stones, are addressed like sentient beings.
of such absurd invocations which are contrary to common sense, is of

no authority/ He further quotes the Satra (Pu. Ml. i. 2. 35),

because a meaning is attributed to lifeless things and his comment is that
lifeless things^euch as grass, stones, and axe are described as if they were living
beings and had the powers of saving, injuring, hearing, &c. The answer is as
'

',

follows:

The inanimate

things themselves are not addressed in these Vedic

stanzas, but their immanent

Badarayana.

He

deities,

further quotes,

which have been

^rfTOT%J^l^

treated at length

'There

is

by

a figurative

His comment is: 'This is very frequently

For instance, a river is described as having
a pair of cakravaka birds for her breasts, a row of swans for her teeth, a tea
plant for her garment, and moss for her hair.
Similarly, the Vedic texts invoking inanimate objects should be construed as implying praise. If by cultivation
description in such expressions.'
employed in poetical compositions.

EXEGETICAL AND CRITICAL NOTES

17. i]

219

the plant will protect, muck more so will the cultivator ; if even the stones
listen to the morning recitation of the Vedic texts, how much more will the
learned Brahmanas.

16.

Say ana's preface

6.] Of.

(p. 8)

'The Veda is not authoritative, because statements like "One Rudra

alone, &c." are contradictory, as if one were to say that he is observing the vow
of silence for life. . . .'
no such contradiction, because even one Rudra by
on a thousand forms."
He further quotes the

'There
can

is

take

'
I

no contradiction

'

(ibid.

i.

On

....

Now some

of the stanzas convey no meaning .

These stanzas express no meaning at all.'

repeating Yaska's sentence that

does not see

but

it.

He

obscure*

is

it

Sutra:

2. 47).

&c.

fifth

account of the figurative description, there will be

16. 8.] Of. Sayana's preface

his greatness

it is

further quotes:
(ibid.

i.

2.

amydksa

To

this

.
yadrmin,
Sayana replies by
.

not the fault of the post

WC

49).

MMJfafJMH,
comment

His

if

the blind

'The meaning

man

exists,

is:

The meaning does exist, but it is not recognized by people on account

of their neglect, laziness, &c. Their meaning should be inferred from the root
in accordance with etymology and grammar and parallel passages.' Then he
'

explains jarbhafi and turpharitu as names of the Asvins.

17. 1.] After pointing out the great importance of etymology for an accurate
T
defines
analysis of words into their constituent elements, Yas :a incidentally

the closest conjunction (of original words) by means of euphonic

'
'
based on original words '. By means of using certain words,
Yaska always gives a general indication of the source of his quotations. If the
he regularly uses
quotation is from the Vedas or Samhitas like the MS. KS., &c.,
the phrase athapi nigamo bhavati if it is from the Brahmanas, he uses the
words iti viynayate, iti ca, &c.
Quotations from other sources are similarly
from some metrical law-treatise are introone
two
thus
indicated;
quotations
duced with the words tad etad rfahalokabhyam dbhyuktam (see 3. 4), but he

samhita as

'

combination or as

without acknowledgement as his definitions of Samhita are not

The first is
to be Yaska's own.
qualified with any such phrase, I take them

nowhere

cites

EXEGETICAL AND CRITICAL NOTES

220

adopted by Panini (L 4. 109), the second by the RV. Pra. (u.

sequently earlier than Panini and the extant R. Pratttakhya.
It

is,

1):

[17. i

Yaska

is

con-

however, very likely that the Pratisakhyas were known to Yaska in an

Probably the sentence, that the grammatical treatises (parsadani)
*

earlier form.

of all the different schools are based on the original forms of words ', alludes to
the Pratisakhyas, these being the oldest grammatical treatises. Sometimes the

words parsada and pratttakhya are interchanged, as is shown by the evidence of

a MS. in the Bodleian, which uses the word parsada in the place of pratUakhya.
This leads to the conclusion that Yaska knew some pratiSakhyas, although he is
than the modern R. Prati$akhya.
17. 6.] Yaska here intends to point out the practical utility of etymology for
the performance of sacrificial rites. For the success of sacrifice, it is of the
earlier

highest importance to know the deity of a stanza. Sometimes the general

principle that a stanza belongs to a deity whose characteristic mark it bears is
not applicable, for instance, to a stanza which bears the characteristic marks of

more than one deity. In such cases, one has to find out which deity is primarily
and which is incidentally mentioned, and this, Yaska implies, can only be done
with the help of etymology ; hence the importance- of etymology for practical
purposes like the performance of sacrifices.
17. 17.] The last point adduced by Yaska in favour of the science of
etymology is that knowledge should be acquired for its own sake. He quotes
two stanzas from the $gveda to show that it is through knowledge that one is
purged of his defects, attains an unassailable position, and all the joys and blessings of this world and the next. His arguments in favour of etymology may be
summarized as follows
(1) Etymology is the complement of grammar and is therefore essential for
understanding the meaning of the Vedic texts.
(2) It is essential for an accurate analysis of words into their constituent
:

elements.
(3) It is of great importance for the performance of sacrifice, for it enables one
to find out precisely the deity of a particular stanza, and to recite the appropriate
texts while offering oblations to various gods.
(4)

Lastly,

knowledge

for its

own

sake

is

commended and ignorance

con-

demned.
18.] Roth thinks the whole of the eighteenth section is an interpolation.
If Roth is right,
The second stanza is quoted by Patanjali in the Mahabhasya.
1

the interpolation is an old one.

2O. 10.] The paragraph traces the origin and the necessity of compiling the
The hymns were revealed by direct intuition
list of words called the Nighantu.
to the primeval bards.

They handed them down

to their successors

by

oral

Later generations being devoid of direct intuition, and being weary

of oral instruction, compiled with a desire to facilitate the study of the Vedas,

instruction.

See foot-note in the text.

EXEGETICAL AND CRITICAL NOTES

20. lo]

221

the Nighantu, the Veda, and the Vedahgas. The last sentence attributes the compilation of the Nighantu, the Veda, and the Vedahga to the same period.
Yaska, however, makes it clear that by compilation of the Veda he does not
the composition of the Vedic hymns, which, he says, were revealed by
'
Yet what he intended to convey by the compilation of the

mean

'

direct intuition.

According to Durga it refers to the growth of the branches

But it more probably refers to the constitution of the
arrangement of the hymns of the Rgveda into ten books.
Yaska several times refers to the ten books of the Rgveda with the term
r
daatay isu and he expressly states that it was the hymns and not the Samhita
This definition of Samhita, moretext that was revealed to the primeval seers.
Thus it is likely that
over, indicates that he regarded it as a later production.

Veda

is

not clear.

(6dkha) of the Veda.

Samhita text and the

'

by compilation of the Veda Yaska means the constitution of the Samhita text.
The use of the singular number here is significant.
It would be equally interesting to ascertain what Yaska meant by the
'

He could not possibly mean the six traditional Vedangas for

Vedangas.
the simple reason that some of the Vedangas, like Panini's Astadhyaifi, are
much later than Yaska and therefore could not have been known to him.
Secondly, though Yaska's Nirukta itself is a Vedahga now, he himself could
have been so presumptuous as to regard his own commentary as a
Nor did he regard the Nighantu as a Vedahga, for he refers to it
as 'the list', and its separate mention in the sentence; 'later generations
compiled the Nighantu, the Veda, and the Vedahga ', suffices to show that
to Yaska the Nighantu meant something different from the Vedangas.
Yaska
quotes from many Brahmanas, and he was obviously familiar with most of
not

Vedahga.
.

number of Brahmana quotations in the Nirukta indicates that

Brahmanas were popular treatises, not only for the performance of sacrifices, but as handbooks of the common stock of wisdom. From
them.

The

large

in Yaska's time the

their auxiliary character in the study of the Veda, it might be argued that in
Yaska's time the Brahmanas were included in the Vedahgas. This argument

some plausibility from the fact that in the above sentence Yaska says
the compilation of the Brahmanas, thus implying that they are
about
nothing
Vedahgas. This inference is, however, invalidated by Yaska's practice of

acquires

Nor
regularly mentioning these works by their proper name, i. e. Brahmana.
does he anywhere give any hint whatsoever that their study is essential for the
proper understanding of the Vedas. But on the other hand he does say that
without etymology it is not possible to understand the meaning of the Veda.
Etymology, therefore, is an auxiliary science for the study of the Veda. In
Yaska's time there was an established school of etymologists, whose opinions
he quotes on more than twenty occasions. The standard treatise of this school

would therefore constitute one of the Vedahgas. Yaska further says that
etymology is the complement of grammar. In his view grammar is therefore
equally important for understanding the Vedas. Besides individual grammarians,

EXEGETICAL AND CRITICAL NOTES

222
Yaska on

several occasions also refers to the school of grammarians.

In his discussions

standard work would thus be another Vedanga.

moreover quotes the opinions of the two schools of

ritualists,

[20.

10

Their

Yaska

the older and the

younger. Their most authoritative work or works would form another Vedahga.
Two other schools, those well versed in legendary lore and in Vedic metres, are

Their standard works would form additional Vedangas. These

also quoted.
would give rise to the later Vedangas and subsequently, after the time of
Panini, become stereotyped in the most authoritative surviving work of each
school.
Astronomy would, as less essential, have been added later, and the

number

of Vedangas finally accepted as six.

2O. 12.] This gives a general description of the contents and the main
The first part deals with the synonyms both of
divisions of the Nighantu.
nouns and verbs the second with homonyms ; the third with deities, whether
;

Then comes the explanation of the

primarily or incidentally mentioned.
primary and incidental mention and the definition of the daivata.

CHAPTER

II

1.] The MSS. of the longer recension and the commentator read gunena, while
those of the shorter one vikarena. Both are consistent in their reading, for they

have their respective reading in N. 1. 14, the greater part of the first sentence
in which and also its counterpart in section 12 is identical with the passage
under discussion. The authority of the commentator no doubt throws greater
weight on the side of gunena, which, on that ground, was adopted by
Samasrami, who, finding that four of his MSS. read vikarena,', remarks in the
1
foot-note, param vrtti-viruddhah, and ignores it without any further comment,
Roth does not seem
as if that fact alone were sufficient for its condemnation.
to have any knowledge of the variant vikarena, for he does not mention it in his
list of Abwetehende Lesungen der Mrzeren Recension?
The variant vikarena,
however, gives a better meaning. If we adopt the reading gunena, the transla-

would be the following

With regard to those words, the
accent and grammatical formation of which are regular, and which are accompanied by an explanatory radical element, (we say that) they should be explained
tion of the sentence

'

in the ordinary manner.'

To a

follower of the school of etymologists the

for, according to their fundamental

phrase underlined would be meaningless,

word is accompanied by its radical element. Yaska, in this

would be placed on the horns of a dilemma: either he must give up

doctrine, every
case,

the fundamental doctrine of his school, or recognize the absurdity of his

sentence.
The meaning is considerably improved by adopting the reading
1

Bil. Ind., vol.

ii,

p. 147.

pp. 105-12.

2.

EXEGETICAL AND CRITICAL NOTES

TO]

viMrena

the translation of the sentence in this case

is

the following

223
*

With

regard to those words, the accent and grammatical formation of which are
regular, and which arc accompanied by an explanatory radical modification, (we say
that) they should be explained in the ordinary manner.' Y&ska in this case is

saved from the above dilemma. Further, in the immediately following sentence
vikara actually makes its appearance and is coupled with pradctika also.
In
opinion rikarena is therefore the original reading.
2.] The meaning of Yaska, when he says that some Vedic nouns are derived

my

from the roots of the classical Sanskrit and vice versa, is not quite clear. At
first sight he would here seem to regard the Vedic and the classical Sanskrit as
two distinct languages with two different sets of roots, which in some cases have
mutually influenced each other. But from his remarks in the first chapter it is
evident that he is conscious of the close relationship between the Vedic and the
classical languages.
To Kautsa's criticism that the Vedic hymns are meaningthat they are significant because their words are identical
less, Yaska replies
with those of the spoken language. He notices 2 the uses of prepositions and
He seems to realize as well that the
particles common to the two languages.
one is historically the outgrowth of the other when he points out that the
meaning of a particular word in the classical Sanskrit is only an extension from
In fact, as expounder of the Nighantu and the
that of the Vedic language.
commentator of about 600 Vedic stanzas, he could not have failed to observe
the close affinity of the Vedic and classical Sanskrit. Considering these facts,
the distinction made by Yaska between the roots of the Vedic and the classical
'

Sanskrit would seem inexplicable. With a view to reconcile these apparently

contradictory views, I propose to interpret the passage as follows : the statement

means that the roots from

which those particular words are derived do not occur in verbal forms in the
Veda, but survive in the classical language only. Agni is called damunas in the
Vedic hymns. Yaska would no doubt have derived the word damunas from the
He would say that although the root dam is still
root dam
to become tame
used in the sense of becoming tame in classical Sanskrit, it does not occur in
this sense in the Vedic language.
Similarly, when he says that classical words
like usnam, ghrtam, &c., are derived from Vedic roots, all that he means is that
'
the roots us and ghr are used in their respective meanings to burn and to
drip in the Vedic language only, and that they have lost these meanings in the

that Vedic nouns are derived from classical roots

'

'.

'

'

classical language.
2. 10.] Yaska here notices the dialectical difference of the spoken Sanskrit, or
what otherwise may be called provincialisms.
He divides people into those
who employ primary forms and those who employ secondary forms. According
to this distinction the Eambojas and the Easterners use primary and the Aryas
and the Northerners derivative secondary forms.
Yaska differentiates the
Aryas from the Easterners and the Northerners. This shows that the Easterners
1

See

I.

14.

See

1.

3-4.

EXEGETICAL AND CRITICAL NOTES

224

[2.

10

and the Northerners were not Aryas at least, were not regarded as such by
Yaska although they must have been brought under the influence of the Aryas
to such an extent as even to adopt their language.
The same distinction in
almost identical words is made by Patanjali in the Mahabhasya. 1 Roth's 2 denial
of the correctness of Yaska's statement that the Aryas use &ava in the sense
of motion is groundless, because Yaska is corroborated by a grammarian of such
eminence as Patanjali. Moreover, Roth seems to forget that Yaska's statement is

made with regard to the spoken language only as distinguished from the written.
At the same time Roth's suggestion that the whole passage
U^fd'Sfa .....
:

1J^ ff?f

is

by a more learned grammarian than Yaska

spurious and added

cannot be accepted, because Patanjali quotes the sentence

although the
etymological explanation of the words kambojas and kambala looks suspicious
in itself, besides being very clumsily thrust between ^flfd^f<1<*4l

and fo^u v**SH*<|

&c.,

which are in

two component parts of

fact the

a complete sentence.

Moreover, the passage in the Mdhabhasya does not contain

these etymological explanations. It is thus very likely that they were added

later on.

Yaska derives the word danda from the

'

to hold '.
In order
not pure invention on his part, Yaska gives an
The
example illustrating the use of the root dad in the sense of holding
commentator remarks that dad is used in this sense even in Yedic Sanskrit also,
2. 18.]

to

show that the

root dad

root dad,

is

'.

and

cites

W ^n

fq^l^i* *Jfi\
was the king

that Akrura

in support of his statement. He further adds

and held a jewel called syamantaka.

of Vrsnyandhaka

This story (of the syamantaka jewel and King AkrQra) is related in the
3
Bhagavata and Brahma puranas, the Mahabharata, and Hemacandra.
2. 21.]

Yaska gives three derivations

the word kaksa

for the

word

kaksa.

Durga

interprets

probably in order to match the

Durga's interpretations can be deduced from the
etymological explanation.
etymologies of kaksa it is possible that Yaska himself intended to express the
If so, it would be an illustration of his
different meanings of the word.
principle that the derivations should be different when meanings are different.
three different ways,

in

Kaksa means (1) the region of the girth, hence kaksya means girth, i. e. the belt
carried round the region of the girth (2) cords used in churning milk. In this
sense it is derived from the root gah, 'to churn', with the suffix A. Durga remarks:
;

Sl
tu^lR^ ff ^%*T fq<nWqffi
Armpit, as the mosi concealed part of the human body, and not
In this sense it is derived from the root khya,
therefore to be made known.
'to make known', in two ways: (a) from the reduplicated form of the root
I

(3)

Patanjali, Mahabhatya

1. 1. 1,
3

'

p. 9.

See Bib. Ind.

ii.

Both, Nintkta

164, foot-note.

JfrUuferuttp*, p. 17.

EXEGETICAL AND CRITICAL NOTES

3. 13]

225

i. e.
kakhyah>kaksah, the reduplication being useless (b) from the root
khya with Mm, i.e. kirn, khyah>kaksah. The meaning would be: What is
there to be made known in the armpit ? Nothing. Being hidden, it should

khya,

not

be

comment

Durga's

exposed.

is:
(4)

TJ

Armpit, as the most rubbed part of

human

body, either (a) on account of the motion of the arms, or (6) in order
to allay the itching sensation caused by perspiration.
In this sense, it is derived
the

from the root kas

'

to

Durga remarks

rub '.

f*t|h|5T

Yaska's attempt to derive kaksa from gah and khya

is futile.

It is

impossible

from gah or khya. The nearest approach to a phonetically

accurate etymology is the derivation of kaksa from the root kas.
It is, however, doubtful whether all the etymologies given above are genuine. As shown
to derive kaksa

many

elsewhere,

are interpolated.

^pffaw

2. 24.] Durga explains d<

Kiel by
in the text to justify Durga's explanation of 7W(.

of the text, Durga's

|,

its

There

*n*TWlc{.

Further,

is

nothing

confuses the sense

it

comment being: ^jsjfa^f tn*M*u^[

on account of

V^C**!*)

*fj'*lli^ ifa *fft

similarity with the female armpit the male armpit

The words nwi+n*n<^ come immediately after

Yaska's meaning seems to be the following: The word kaksa is
derived from the root kas (to rub). From this similarity (of being rubbed) the
also called kaksa (armpit).'

is

^M^RT.

human armpit
3.

13.]

(einfache)

is

stranger, nor to
science.'

so called

(i. e.

kaksa).

Roth 2 translates the passage as follows: 'But even simple

words one should explain neither to a non-grammarian, nor to a

The

any one

literal

else (sonst einem)

who

rendering of Yaska's words

is unfit (untauglich)

would be

He

for this

should not

explain simple words (ekapadani), not to a non-grammarian, nor to a stranger, or

one who does not know (anything about) this (science).' Yaska goes on to

to

'

say

who

Yaska

(the ekapaddni) to one whom he knows, or to one

of
understanding, or to a wise and pious man.' By ekapaddni
capable
means
evidently
primary (nominal) derivatives, the explanation of which

But one should explain

is

he contrasts with that of secondary derivatives (taddhitas) and

he states to what kind of people
(secondary derivatives and compounds, as well as) even simple words (i.e. primary
derivatives), should not be explained.
Durga has the following comment :
in Nirukta 2. 2

compounds

(samasas), while in this passage

f*nsr

The commentator quotes 3RfT

1

Cf.

Zend

kasa, Lat. coxa,

in support of his remarks and indicates that on

2

O.H.G. hahsa.
P

See Erltiutemngen,

p. 18,

note on

ii.

3. 10.

EXEGETICAL AND CRITICAL NOTES

226

[3.

13

examining the word WfT in its isolated state, it cannot be said whether it is
He also quotes
derived from the root han, 'to kill', or M, 'to abandon*.
a stanza from the Rgveda and shows that the character of ma, whether it is
a pronoun or a particle, can be ascertained by context only. The argument is
that in order to give the etymological explanation of a word, one should know
its meaning, which can be fully realized with the help of the context only,
hence the warning against explaining isolated words.
1
thinks that the verses quoted in the section are interpolated.
4.] Both
The acceiit, however, is not marked
It is remarkable that they are accented.
with strict grammatical accuracy. Roth 1 thinks that this is an example of
unskilful admixture of the grammatical and the musical accentuation.
The
verses are quoted from the Samhitopanisad.- With the exception of the third
verse, they are identical in subject-matter with Manu ii. 114, 115, 144 Yasistha
Visnu xxix. 9, 10, xxx. 47 Apastamba i. 1, 14. The fourth section
ii, 8, 9, 10
has no connexion whatsoever with the preceding or the following section and
interrupts the otherwise logically harmonious order of the text.
5.] From here begins the explanation of the words of the Nighatitu in the
order in which they occur in that list. All the synonyms enumerated in the
;

three chapters of the Nigliantu are disposed of in the remaining part of the
Ke third chapters. Every synonym is not explained. Only a few
are selected for this purpose, others are passed over. Yaska contents himself
first

second an*1

with indicating the general method of explanation. The commentator characterizes the work of Yaska on the three sections of synonyms as follows
:

What, then, is the characteristic of

We reply that this commentary on the three sections of
commentary
synonyms is that which explains a state, synonym, analysis, number,
I

this

'?

doubtful derivations and quotations, as well as their different interpretations.

the word gauh is a synonym of earth;
as follows: (1) State
the declaration of an obscure by a well-known substantive,
(2) Synonym

Examples are
as

the word gauh means the sun

sun because

it

moves

Analysis

ni, or

According

the word gauh

means the

Number

there are

from the root

of death, in the latter distress

'He who made it', &c. (7)

a man of large progeny comes
6. 7.]

(3)

twenty-one synonyms
derived from the root ram with

means the goddess

(4)
(gacchati) in the atmosphere
of earth ; (5) Doubtful derivation

r.

(6)

Different interpretations

to grief, &c.
to Yaska, the sun is called gauh also.

the word nirrtih

In the former case

Doubtful quotation

is
it

the ascetics hold that

In order to

illustrate

he quotes RV. vi. 56. 3. The word gauh occurs

in the locative singular in the stanza, which, according to Yaska, means in the
But Durga explains Tf% by *W*nffer *j^n*tiiq$nf<<fi. Roth transsun

this

meaning of the word

gau/i,

'

'.

See Erlautmmgen,

p. 18.

Burnett's edition, pp. 29-32.

EXEGETICAL AND CRITICAL NOTES

8. i]

'

TTO by through the course of clouds (durch den

explanation Durga remarks "sniW^fn efc^fH W?i<ni[i:
lates

227

Wolkemug).

In his

The

joints (parusc)
explains ^fi as (1) the
|

and nights according to Aupamanyava. He

wheel-shaped brilliant disk that is constantly revolving ; (2) as the cycle of time
with its divisions and subdivisions into year, seasons, month, fortnight, day,
night, hour, minute, second, and the twinkling of the eye.
are the days

6. 11.] Roth thinks that in the sentence 'Bfafa fl^tifl refers to the moon.
His argument is that if the sun is called gauh, the moon, to which a ray of the
sun brings light, can also be so called. And he attributes the same meaning to
the word goh in the stanza RV. i. 84. 15 quoted by Yaska. This explanation
is misleading and does not suit the context.
The word in the sentence does not
refer to the moon, but to that particular ray of the sun which illumines the
moon. This is a case of extension of meaning. The sun is called gauh, then
each of its rays is called gauh. This meaning becomes clear from the sentence
which follows the one under discussion, wherein Yaska says ^ff jfi| ^*iq\
1T*f ^^ri, 'all the rays are called gavah also.' This shows that *J in the
previous sentence refers to one ray and not to the moon. Durga interprets the
passage rightly. He remarks ^ftif
7. 1.] Durga explains TT^t by vw*l* in accordance with the meaning given
to it by Yaska. Roth translates it by cattle (Einder).
As to Durga's explanation
:

of the dual
8.

1.]

TT see Roth's note on

The

stanza

RV.

i.

ii.

7,

Erlauterungen,

164. 32 is

p. 19.

to explain the

quoted

meaning of

Nirrtih.

According to the interpretation of the ascetics, nlrrtih means distress. The

stanza in that case would mean The man. who causes impregnation (T$ R^rf?f),
:

know

moment of passion or with

a desire to get a son.
When he comes to know of it, he still does not realize
his responsibility, for the foetus is hidden from him.
But the child nourished
does not

the reality, for he acts either in a

in the mother's womb is born in course of time.

Thus multiplying, the poor
man, unable to make adequate provision for the bringing up of his children,
comes to grief. Durga's words are: 3ff3J<3![ ^FU^TT ^i[^<2?t <3[fTs[*

This passage foreshadows the Malthusian doctrine.

pretation of the followers of the school of ascetics

is

Another
that the

different inter-

man who

causes

impregnation becomes himself involved in transmigration, and being born again

and again, comes to grief. This is an admonition to lead a celibate life.

According to the interpretation of the etymologists, the word nirrtih means

The meaning of the stanza then would be The cloud which discharges
the rain-water does not know anything about it, as to where it comes from.

earth.

from the atmospheric cloud which sees it falling, because in the

atmosphere it exists in the form of vapours, while the rain-water, swelling in the
atmosphere and increasing in various ways, falls to the ground.
Roth tkinks it refers to lightning which quickly disappears in the clouds and
It is hidden

P2

EXEGETICAL AND CRITICAL NOTES

228

[8. i

leaves an abundant progeny in the form of showers of rain (Regengiisse)

See Erliiuterungen, p. 20, note on ii. 8. 1.
fall on the earth.

which

8. 11.] The legend of Sakapuni, together with the whole of the ninth section,
has no bearing on the subject-matter of the chapter and is altogether out of
See Koth, loc. cit.
place. It certainly produces the impression of an interpolation.

The second

9. 2.]

half of the second hemistich is interpreted

referring to the re-evaporation of the rain-water.

it brings rain down.
As
takes the water up by evaporation.

form of lightning,
sun,

it

This

characteristic.

13. 4.]
to the

explanation

seems

by Durga

as

As atmospheric

deity in the
celestial deity in the form of the

Thus the

to

fit

The sentence is a little puzzling with regard

deity has the double

with

in

Yaska's sentence

to its context.

According

normal construction, the word

word ^uf^(Zn

1?T<^ in the sentence should refer to the

but this does not suit the meaning of the passage, for in the

neither applied rarely to the sun, nor precluded from being the
receptacle of offerings.
Durga explains the passage satisfactorily by construing

Rgveda

it is

with the last derivation in the preceding sentence the meaning then
would be that the epithet 'aufc^fta is rarely used in the Rgveda with reference
to the sun and has only one hymn addressed to him, while oblations are not
offered to him under this appellation.
Durga also refers to disagreement among the commentators with regard to
the interpretation of this sentence. See Roth, Erlauterungen, p. 21, note on ii. 13.
19. 5.J Dawn is explained by Yaska as the time subsequent to night and
antecedent to sunrise. So figuratively it may be said that the night gives birth
to the dawn, and the dawn to the sun. The passage
H^ru ^fffaff M4Hic|
TpTr^

^u

The sequence of the genesis

of the dawn and the sun does not proceed in any order. The words underlined
disturb the regular succession of the birth of the dawn and the sun. The text
The meaning will be relevant if
in this particular place seems to be corrupted.
is

the word

^TT .....

not

clear.

be substituted for TTf^

would be: 'just as being born she gives birth

sun, so the night has left place for dawn.'

The

translation in that case

to the sun,

i.e.

Durga's comment

the

is

dawn

to the

the following

(1) The
4.] The sun is called the calf of the dawn from two analogies
always goes with the mother. The sun and dawn also appear simultaneously.
On account of this companionship the sun is described as the calf. (2) The calf
enjoys the privilege of taking milk from the udder of the mother cow ; the sun
also drinks the dew which falls at early dawn and is looked upon as the calf
sucking the milk. See Roth, op. cit., p. 22.
21. Roth thinks that Yaska has wrongly introduced the sun in his explanation

20.

calf

of the second hemistich of the stanza

far-fetched, but- the simile is apt

and

RV.

vi. 9. 1.

justifiable.

At
The

sight it may appear

text of the Veda is the

first

4.

EXEGETICAL AND CRITICAL NOTES

4]
*

229

Being born the Vaisvanara

fire has overcome darkness with its

Yaska's explanation of the same is the following
Being
born, i. e. being kindled, the Vaisvanara fire has dispelled darkness with its light
like the sun who is the king of all luminaries/
The dispelling of darkness by
Agni could aptly be compared with that of the sun alone, hence Yaska's

following

light like the king/

'

is far from being unduly far-fetched.

Roth's note on fott<sii, op. cit. It
See
24.]

explanation

may

be pointed out that the

'

meaning digger of a lotus stalk is more appropriate for the force of comparison.
Durga also explains the stanza by interpreting sarasvati as atmospheric speech,
and by paraphrasing 'peaks of mountains' by 'tops of clouds', 'waves' by
thunders
sweeping what is far and near by sweeping heaven and earth '.
The
is translated by Professor Macdonell in J.R.A.S.
stanza
See
28.]
'

'

'

'

',

vol.

xxx, pp. 439, 471-2.

The horse hastens forth in spite of being

Durga has the following comment
bound in several places. Anything else bound in a single place would not have
'

been able to move,

much

less to hasten forth.'

CHAPTER

See Roth,

op. cit., p. 23.

III

4. 4.] Durga's argument for looking upon the daughter as equal to the son is
sonless man can have no grandson ;
that the daughter's son is a grandson.
hence if a man had a grandson, he has a son ipso facto. Consequently the

daughter would be equal to a son.

This argument

is

not very sound.

For

it

will be applicable in case a man has both a son and a daughter, will give to the
daughter a status equal to that of the son, and will entitle her to all the rights

and privileges of a son. Historically this is not true of the Aryan family. The
daughter never enjoyed equality with a son as far as succession and inheritance
were concerned, for on marriage she passed out of the patria potestas of the
paterfamilias.

Durga's second argument for the equality of a son and a daughter is that the
performed on the birth of a son are identical with those performed on the birth of a daughter ; the sacred texts used in the celebration of
sacrificial rites

the garbhadliana ceremony are the same ; and finally the physical and physiological processes involved in procreation are without any distinction whatIt will be superfluous to add that
soever in begetting a male or a female child.
Durga's comment gives the argument employed in the text in an amplified
1

14. 9. 4. 8.

Cf. ix. 180.

EXEGETICAL AND CRITICAL NOTES

230

[4.

>

state.
Metrical passages from the SatapatJia Brdhmana and Manu are cited in
1
support of the view stated above, while the Maitrayanl Samhita is quoted to
corroborate the ideas of the opposite school. Both pros and cons are thus
2

placed side by side.

4. 15.] The passage shows that women were sold and abandoned.
Durga
It may
explains sale and abandonment as marriages by purchase and capture.
also refer to slavery.
Abandonment in fact survived among some Indian com-

This led to
munities, noticeably the Rajputs, who exposed female children.
a
Government
has
which
the
British
to
infanticide,
put
stop only in modern
times.

Roth 2 thinks that the passage beginning with

"^'T^T^ and ending with

for
the
an
interpolation
following reasons (1) the explanation
frfij^f Tj^rret
of the two hemistichs of the stanza (RV. iii. 31. 1) quoted in the fourth section
is separated in a forced manner, (2) the length of the intervening passage ;
(4) the designation of the metrical passage
(3) the looseness of its connexion
&c. as a stanza of the Rgveda (rk) a term which Yaska never uses
and which is evidently a mistake in the present case, as the verses do not belong
is

to the Rgveda, nor possibly could belong to any other of its recensions, on
account of their form and contents (5) finally, the deviation from the purpose of
the chapter is remarkable.
Roth, however, is unable to say whether the whole
:

The only justification

or a part of the intervening passage is an interpolation.
which he finds for this irrelevancy is that scholars were particularly busy with
the controversy concerning the laws of inheritance.
All external evidence i. e. of the MSS. of both recensions and of Durga, who
has preserved a critical text of the Nirukta in his commentary is against Roth's

As to the internal evidence, the argument of violent separation of

conclusion.
the explanation of the two hemistichs and of the looseness of connexion is
exaggerated, for the passage up" to f <|f^n^ ^[&% is an amplified exposition of
As to Roth's fourth argument, the very
the second pada of the first hemistich.

word fk is not used to denote a stanza of the Rgveda in the

Roth himself says shows that it did not then express the meaning
attributed to it by Roth. On the contrary, the word nigama is always employed
by Yaska to indicate a Vedic passage. The author using a different word for
a metrical Brahmana passage shows that he was fully conscious of the difference
between the Vedic and non-Vedic passages. Hence it is not a mistake. As to
the deviation from the subject proper of the chapter, it may be said that ancient
authors had nothing which could correspond to the modern system of foot-notes
they were obliged therefore to put any discussion arising out of cognate or
fact that the

Nirukta

as

allied subjects

No

within the text

itself.

doubt the intervening passage

4. 6.

4. 7. 9.

is

a long one and has no other parallel in

See

op.

tit.,

iii. 4,

p. 24.

EXEGETICAL AND CRITICAL NOTES

5]

the Nirukta, yet to regard

would be going too

far.

it

231

as an interpolation without some positive proof

or less conjectural.

The assumption would be more

4. 16.] The followers of a third school, representing a compromise between

the two other schools which champion the rights of the daughter and the son
respectively, hold that it is the brotherless daughter who has a right to inherit

the patrimony.
Durga states the case for a brotherless daughter as follows :
brotherless girl alone inherits the patrimony and not one who has a
brother. The male agnates, who have the right to offer the funeral cake to the

The

alive, preclude a woman from inheritance, because she congrowth not of her father's but of a different family, i. e. of her
But
husband, hence she has no right to claim a share in her fathers property.
a brotherless daughter is different.
In that case there is no one to perform the
funeral rites for the deceased, and because the daughter's son discharges these

deceased,

and are

tributes to the

duties through the relationship of his mother, his mother, i. e. the brotherless
is entitled to inherit the property of her late father.
stanza is

daughter,

quoted from

AV.

(i.

17. 1).

The MSS.

of the shorter recension and the Sib. Ind.

edition of the- Nirukta cite the second hemistich only.

The MSS. of the longer
recension and Durga according to the Bombay edition of the Nirukta give the

stanza in

full.

From

the fact that in the text of the Nirukta the second hemi-

stich is alone explained, one may conclude that originally the quotation was
limited to the second half of the AV. stanza only.
Durga remarks that the

stanza

is

used in the preparation of medicines for a woman suffering from

The charm signifies Let all the blood-vessels come to

excessive menstruation.

a standstill, like brotherless daughters

See Roth, op. cit., pp. 25-6.
5.

stanza

who

find their path obstructed.

Roth seems

to have misunderstood the significance of the first pada of the

124. 7, quoted in the fifth section.
He thinks that a brotherless
becomes homeless after the death of her father.
Being homeless and

RV.

maiden

i.

destitute she approaches men boldly. This is not what is meant. The meaning
is that a daughter, although given away in marriage and therefore usually lost
to the parental family, comes back to discharge the duties of a son because she
is brotherless.
Both dawn and the brotherless daughter are conceived as going

away from their natal home, and the point of comparison lies in their return
the one comes back next morning in accordance with the law of nature, the
other by the law of society. The simile is rather crude.
;

There are four similes in the stanza.

Roth seems

to

have noticed three only.

used four times, and Yaska also says that there

follows: (1) dawn comes back to men like
are
as
are four similes.
They
who
a daughter who has no brother
(2) she goes to obtain wealth like one

Na, the particle of comparison,

is

mounts the platform in the gambling-hall (3) like a well-dressed wife

her husband and (4) like a smiling maiden, she discloses her beauty.
;

desiring

*rfr^j

is

woman who

explained in the Nirukta and by Durga as meaning a southern

goes to the gambling hall to obtain wealth. *rf: is interpreted

EXEGETICAL AND CRITICAL NOTES

232

WF*IW,

as

which, according to Durga, means ^^faqmuMi^f,

place where the die is thrown.

The word *T&

invoke) and /acquires this sense because

Durga

as follows

^'ft^

Durga does not seem

to

it

is

^l 1*1^*1

ff THf

-4

is

[5
i.

e.

the seat or

derived from the root gf (to

^JERJTC', which

is

explained

by

Mfd

have a very clear idea of the peculiar custom to which

If a sonless woman goes there,, she obtains

At one place, he says
The gamblers give her wealth. This is the custom of the southern
wealth.
At another place, he says: 'The woman who has lost her son and
people.'
husband mounts it, i. e. takes her seat on it in the midst of the gamblers. Then

he

'

refers.

she obtains wealth from the relatives of her husband, i. e. her share of the
property, settled upon her by her husband.' Whether the wealth was given by
the gamblers or by the relatives of the deceased husband is not made clear the
;

In this connexion it
precise nature of the custom remains therefore doubtful.
orthodox
Hindus
of
Northern
the
that
mentioned
be
India, tliere
among
may

custom called jholibharana, i. e. filling the lap according to which

the members of a woman's paternal family fill her lap with money on her
becoming a widow. This attempt to explain a passage of the Rgveda with
regard to the customs of Southern India indicates that the expounder himself
belonged to the south. It will be going too far to read the peculiar customs of
the south in the Rgveda. This confused and altogether far-fetched explanation
of the stanza, together with a number of irrelevant derivations which follow the
explanation, and the use of the epithet nigama with regard to a passage which
still

is

'

prevails a

apparently a

',

Brahmana

make

quotation,

the authenticity of the passage

doubtful.
'

the
should be interpreted to mean, one who fights in a chariot
'Like a chariot-fighter, the dawn conies to
simile then would be natural.
obtain wealth/
'

J|<f|f^c([

Roth paraphrases ^m,<$i von dem dberen unbehauenen Theft, i. e. unhewn

It is more likely that the lower part is meant, which, according to
upper
Durga, should be covered with earth and grass. The meaning seems to be that the
lowenpart of the sacrificial post should be buried in the ground and not exposed
5. 10.]

part.

Durga says that the unhewn part of a sacrificial post is called upara.
I think the part meant is lower and not upper, for the upper part remaining
above the surface of the earth will still be exposed even if it be smeared over

to sight.

with mud and grass. Further, the part to be buried under ground is likely to
be left unhewn.
5. 19.] This is the explanation of the second hemistich of RV. iii. 31. 1,
According to Durga the daughter here means
quoted in the fourth section.
the brotnerless daughter. He remarks This is the second half of the stanza
left over; This is explained to support the theory of the brotherless daughter '.
The first hemistich should be similarly interpreted. The sonless man has the
:

'

8.

EXEGETICAL AND CRITICAL NOTES

9]

daughter's son as his grandson only

rite of

'

'

is

appointment

the daughter

brotherless and the

is

But he has no such claim on the sons of

performed.

who have

those daughters

when

233

Otherwise

brothers.

the husbands will be

all

deprived of their sons and marriage itself will be useless and a burden. Or
every male child will have a double pedigree. Moreover, every wife being the
daughter of somebody may be called upon by her father to remain in her

This will throw society in confusion. Therefore the son of

paternal home.
that daughter only who is duly appointed in accordance with law belongs to her
but not the son of a 'laughter who has a brother.
According to Durga the texts which advocate equality between a son and

father,

a daughter refer to a brotherless daughter.

^fl

^fi^R, ^f*

fa^ffl

Durga explains
*rl*n,
6.]

i.

e.

it

he seems

WnRTrrnC*l>

Um^fa
free

The meaning

explains

rf

'

i-

^7f:%^l is explained as ^TTCF: 4)ftli

husband.

e.

he arranges, or

selects, or

makes him approach

',

from the anguish of sonlessness.

of the

word

is

*rfj[

by *ffeT in the fourth section and by

to take ^fj[i as a copulative

Yuska followed by Durga

obscure.

*f^

in the sixth.

compound standing

Moreover,

for both

man and

woman.
Durga makes the following remarks on the stanza RV. x. 53. 4 The
rsiship is that of Sautika Agni, and this is his dialogue with the Viwdevas.
:

8.]

Roth's criticism of

that although a mythological element

entirely lacking in this hymn.

it is,

two preceding hymns,

is

found in the

it is

as a vocative, which is not only against Yaska's explanaimpossible on account of the accent. The translation of the
stanza according to Durga would be as follows
I know that most excellent

Durga takes ^TT

tion,

but

is

'

strength of speech with which we shall overcome the evil spirits. O gods,
partakers of food and accomplishers of sacrifice, and ye five-tribes, favour my
sacrifice.'

8. 9.]

Two

are

explanations

of

given

'the five-tribes',

in the Ninikta.

'

According to one view, the five-tribes are the gandharvas, manes, gods, evil
according to Aupamanyava, they are the four castes and
spirits, and demons
the Nisadas.
The former is highly improbable, because the five-tribes are
called upon to participate in the sacrifice and an invitation to demons and to
evil spirits to share the sacrifice i? inconceivable on the part of any sacrificer.
;

The evidence

of the stanza itself

is

against this view.

The

first

hemistich

mentions the overthrow of the evil spirits in clear and unmistakable terms.
Further, on account of the eternal hostility between the gods, the guardians
and promoters of the sacrifice, on one hand, and the evil spirits and demons,
the disturbers and destroyers of the sacrifice, on the other, it does not seem
possible that both gods and demons could be thus asked to enjoy the sacrifice.
A gathering of this kind coulc} never be harmonious. The latter explanation
1

See Roth,

op. tit.,

pp. 27-8.

EXEGETICAL AND CRITICAL NOTES

234

[8.9

undoubtedly the better one. Yaska quotes KV. viii. 63. 7 to show that the
of the stanza under discussion are meant to be human, and thus
supports this view by implication. Durga, of course, agrees with Yaska. This
means that the four castes and the Nisadas shared the sacrifice in common.
This would imply some sort of inter-dining among the various castes, and
would show that the water-tight compartments into which the various castes
is

five-tribes

are divided, and separated by rigid barriers of mutual exclusiveness, did not
'
exist in Yaska's time.
Further, the epithet holy (yajhiyasah) is applied to
'

'five-tribes'.
If we accept Aupamanyava's view, all the four tribes and the
Nisadas would be holy. This would mean, even if the Nisadas, who according
to the etymologists are sinful beings, are excluded, that the lower castes were

not despised by the upper ones, especially the Brahmanas, which would again
imply greater equality for the former and less tyranny on the part of the latter.

This shows that, unlike the moderns, the ancient Brahmanas could not have
regarded themselves as polluted by the mere sight or the touch of the lower
castes, otherwise the latter would neither have been invited to partake of the
'

'

nor called holy i. e. the problem of the pariah and the untouchables
'
had not then arisen, or rather the pariah and the untouchables themselves did
not exist.
sacrifice,

'

1O.

9.]

The

etymological explanation -SlfeJU^Idtft qiWJ-flqdlfa Tf I is not

As shown in the introduction, the passage

found in Durga's commentary.

therefore is an interpolation. The spurious character of the passage is indicated

by the internal evidence also Yaska has already explained the word ambu-da
:

Vda

to give) of water (ambu).

The passage in
it
does
not
Moreover,
question is, therefore, superfluous.
explain the etymology
of the word ambu-da.
Besides, here the derivation of ambu-da is of secondary

(cloud) as the giver (from the

For this
it is the word arbu-da that Yaska wants to explain.
importance
purpose he finds it necessary to explain arnam first, and explains ambu-da
It is reasonable to expect that in such a case he would not attach
incidentally.
too much importance to ambu-da. This evidence, together with Durga's omission
;

of the passage, leads

me

to the conclusion stated above.

12.] According to Durga, the meaning of the stanza i. 163. 21 is as follows :

The rays of the sun which fall on a bright object whose darkness is removed,
or which are bright when they fall having obtained a share of the immortal

'

water from the earth, and being accompanied by it, join all creatures in invocation
or, having seized the fluids, respectfully go back to the sun.
They have
the knowledge of their duties. The lord, wise guardian of the entire universe,
i.e. the sun, approached me, whose intellect is immature.'
;

With
their

regard to the soul, the meaning is as follows : the senses, well placed in
several organs, having obtained a share of the immortal knowledge,

stimulate

consciousness of the inner

the
1

person with regard

See Macdonell and Keith, Vedic Index, under panca janah.

to

external

EXEGETICAL AND CRITICAL NOTES

20. 9 ]

235

objects, or approach the faculty of discrimination, bearing the knowledge of

external objects in order to bring about their cognition.
The senses themselves
have no power of apprehension. They are but the unconsciouso instruments of

the conscious purusa,

lord,

guardian of

who

is

all senses,

the doer, and whose nature is knowledge. The

e. the soul, the wise
one, has entered me, the

i.

immature one.
'

Devarah is so called because he is the second husband.' This refers

custom called niyoga. It prevailed among the Jews 1 and was also an
2
Indo-European practice. It is also found among the Purans, a Borneo jungle
15.

4.]

to the

people of very primitive type,

among

and Thlinkeats, and Koloshes.'

15. 13.J Roth translates TJTT

the Bayaka in Africa,

fa*pff

WT

as noch

among
sie

elie

the Aleuts,

gleichsam ans

Leben greift, i.e. 'before it, so to say, attacks life'. Durga explains the same
words as ^TOT <fli*H3*si *JTT 1JT t!iii<^t3n3q ^f\qV fi|fa[
The passage is
:

II

quoted in order to illustrate the use of yatlia as a particle of comparison.

20. 9.] Roth says that, according to Durga, the inaccurate diction of Yaska
has given rise to the divergent reading ^MlH^lfl^U^ffa^ (op. tit.,ui. 20. 7,
I

Roth probably has misunderstood Durga. At any rate, Durga does

not say anything about the inaccurate manner of expression of Yaska
It is
also not clear to me in what Ysska's inaccuracy consists.
Moreover, Roth's
quotation from Durga's commentary is defective Durga's sentence runs thus
pp. 34-5),

'

'.

^MlH*|fa$Vfa^ cTOTfa <Ti<*n*C .... *Ri: TOct qrefTT TFJtffiT ^7f *ref?T
The words underlined are mutilated and *iqfa is omitted in Roth's quotation.
Durga only wants to say that some MSS. of the Nirukta have the variant
^Mltf<3. And in his paraphrase of the two Vedic quotations, RV. v. 75. 7 and
I

yii.

104. 21, he explains both f?n[: and ^Jrf: not by the meaning attributed to
J4lH<3 but by that of the variant. His remark is as follows

them by the reading

See Deuteronomy xxv. 5;

St.

Matthew

See Xenophon. Rep. Lac.

Grote,
vol.

xxii. 24.
i,

9, cited

by

ii.

6,

p.

520,

and note

at the

end of

ii.

See Hobhouse, Evolution of Morals, pp. 34-5.

EXEGETICAL AND CRITICAL NOTES

236

[2. IT

CHAPTER IV
Durga, after the usual benedictory stanza, quotes two verses without indicating
their source, to the effect that a seer, after greatly expanding knowledge, should
expound it briefly, for in the world an adherence to prolixity and conciseness is

men

desired of learned

(according to the exigencies of the occasion).

He

takes

dictum as a test of sound scholarship and applies it to the commentary of

Yaska. He shows that it is followed by Yaska, who is concise and also prolix

this

as the occasion demands. According to him, brevity is the characteristic of the

jsecond and the third chapters of the Nirukta, commenting on the synonyms
which should be and are explained briefly, i.e. by giving the necessary information about a particular word, its synonyms, their number, quotations to obviate

ambiguity of meaning, and explanation of the same. All this exposition is brief.
He then notices omissions on the part of Yaska in the explanation of synonyms
'

In this part of his commentary of the Nirukta he remarks,

one single meaning indicates many words and many words denote one single
He adds that the different shades of the meanings of these words
meaning.'
are not explained.
In order to make his meaning clear he gives the following
in the Nlrukta.

',

'

example 102 words beginning with ^f^ and ending with ^'STO^t are explained
have the general meaning of motion. But a particular word expresses
a particular kind of motion only to the exclusion of others e. g. the verb Icasati
denotes hopping only and not flying ^Tld^ is used in the sense of rolling only
:

to

'

^fld^ expresses trickling and is used

in connexion with liquids only. Thus the specific forms of the general meaning
should be investigated. Further, th*e usage of different provinces is nut explained.
in connexion with a ball, for instance

'

In some places the common words are used to denote technical expressions and
vice versa. These arguments of Durga may be supplemented by drawing attention
to the fact that only a few of the synonyms are explained
the restjare passed
over. With this section of Yaska's commentary Durga contrasts his commentary

on homonyms. He points out that the whole list of the homonyms is explained
word by word. Different meanings of one word are fully explained and illustrated with Vedic quotations.
The characteristic of Yaska's commentary on

homonyms is therefore prolixity.

2. 11.] Many meanings are attributed

On account of its
to the word ftim+i.
by Yaska and his contemporaries, and the several
theories put forward by Durga, the word seems to have lost its precise meaning
at an early period.
It is evident that the word means a particular part of the
sacrificial animal.
Durga's one theory is that the body of an animal can be
different

interpretations

divided into

(1)

external parts, as shoulders, hips, &c. ; (2) internal parts, as

tne
He thinks that the two words preceding IVfll4

tongue, heart, &c.

EXEGETICAL AND CRITICAL NOTES

18]

passage quoted by Yaska refer to the external parts of the body,

237
i.

e.

flanks and

hence ftjfn*T would naturally also refer to some external part. This is the
argument adduced by him while explaining Yaska's sentence that the word
The word dos is derived by Yaska from the
ftjTTTR means forearm (dos).
root dru (to run), because says Durga, ^ it is with the strength of the forearm
that animals run*.
Durga's second theory is that the two words preceding
hips,

'

'

',

in the passage referred to above describe successive parts of the

body
would mean a part which comes next to hips, i.e. arms. It is
for this reason that he paraphrases *fff%: by iffl and derives fafaff: from the
root fa\3 cl. to pervade and explains ftftcft H^f?f as **TR: H vjO^t^l **lf?l
;

therefore

',

Vf^fd,

i.e. it is full

of ordure, ... or its flesh

is

I myself derive (qfarH from *Jt with fa and translate it as 'it is open '.
loose.
The various meanings attributed to R|<n*i are the following : (1) ' forearm ', by
Yaska (2) yonih (uterus) explained as equivalent to anus, according to Durga, by
;

'

'

on account of

its dark colour (tyamari), by Taitlki (4) fat,

by Galava.
Durga remarks, Thus it is clear that
the grammatical form and the meaning of the word ftTfTW are not (precisely)

Sakapuni (3)
lit. white meat
;

known

liver

(titi-mamsa),

'.

The divinity and the greatness

11.] Durga explains RV. i. 115. 4 as follows
of the sun is that, ignoring all workers in the midst of their work, he rolls up
the net of light which is difficult to be gathered by others, but which the sun
He
rolls up in an instant, without much trouble and without any other help.
'

has yoked the bay steeds i. e. rays which draw up fluids from the stable, i. e.
the earth. The earth is the sadhastham, for it is hence that rays extract fluids.'
The meaning is that when the rays are withdrawn from the earth, night
spreads her garment over all.
the word
Rfi*fcRT as 'image', and Langlois as
According to Yaska, however, it means a 'maiden'. Durga
explains it by ^n^WdrRfT, i.e. an image made of the sala tree.
In both the
&c., has not yet been traced.
17.] The quotation ^f *pTT

15.] Roth
'marionette'.

translates

V^

and the Bombay editions of Durga's commentary the stanza is given

But Durga explains the fourth verse only. His remark, that the rest
in full.
is to be discovered (*p3fU^ Ifa )> indicates that he did not know the other verses
To include the first three verses in the above-mentioned editions
of the stanza.
Bib. Ind.

commentary is therefore a mistake.

Yaska
quotes one Vedic passage only to illustrate his meanings of the
18.]
two words ^<JMK^1 and ^TT^%. The order in which these two words occur in
the Nighantu is reversed in Yaska's quotation. According to Yaska, the word
means 'sun, ocean, and the tortoise'. Durga paraphrases the word

of Durga's

^MK^

by ^fcMd^UU^T,

i.

e.

'

complete without any flaw

See Roth,

op.

cit.,

iv. 3.

',

and further explains the

6, pp. 38-0.

EXEGETICAL AND CRITICAL NOTES

238

term as that which may be

sufficient in this,

Durga's derivation of *l*H I <,<g

I

He

says

^R

and glorious in the next world.

the following

is

[18

<pf\R<

Durga notices the difference of the order of the two words in the Nighantu and
the Nirukta, and concludes that the Nighantu and the Nirukta are the works of
See Roth, op. cit., iv. 18, p. 45.
different authors.

The word

'

moving swiftly ', i. e. derived from the

On the latter Durga remarks, 'The
root </tuj, or as 'having good offspring'.
word tuk is a synonym of offspring. The offspring of Agni is intended to be
And Agni himself is called of golden seed, and so on.* Durga
golden.
*J<plK

explained as

is

paraphrases *JH<flf*K by 3^T%*, i. e. of noble breed ', or the horses who

have noble foals, for it is the noble horses only who can breed noble foals,
i. e.
the fact of breeding noble foals implies praise of the horses, and the
'

possession of such horses implies praise of Agni.

19.] Durga's explanation of fkjia^qiJ does not indicate any reference to
There is no evidence to show that Durga or Yaska was even aware
phallism.

According to them the phrase denotes profligate persons whose

end in life is to gratify their sensual desires. But the phrase is
a possessive (Bahuvnhi) compound, and can be translated accurately only as
'they whose god is the phallus'. It may be that the cult of the phallus,
inasmuch as it originated from the aborigines, was not known to Yaska or
Durga. In ancient times it was a widespread cult, and in one form or another
survived in many Roman Catholic countries, like Belgium, France, and Italy,
down to the middle of the eighteenth century. Phallic remains are discovered
of its existence.

sole or chief

over the world, notably in Ireland. According to some, the maypole and
the cross are also phallic survivals a very doubtful conclusion. The worship
See Hastings,
of Siva as the lingam may remotely be connected with it.

all

Encyclopaedia of Religion and Ethics,

ments, and remains.

'

Phallism

'.

Cf. also phallic objects,

monu-

Heaven is my
Durga explains the stanza RV. i. 164. 33 as follows
is
and
the
earth
because
the rain
the
great
my mother,
progenitor,
father,
descends from heaven to earth, helps the various herbs and plants to grow,
which nourish the body and endow it with the seed of future generations
'

21.]

heaven and earth are therefore the primaeval cause of

space

is

the

womb,

i.

e.

the source of rain-water.

life-germ on the daughter,

earth.

The

earth

is

i.e.

The

life.

The intermediate

father has bestowed the

the cloud has bestowed the rain-water on the

here called the daughter (du-hita) because

it is

placed at

a great distance from the cloud (dure-hita).'

21. 10.] Yaska takes Ipsfr as a compound and explains 7T?f*f and 4|l4*i*
This analysis is in agreement with that of the author of the Padapatha. Durgn
remarks that Yaska has divided one word having the ablative or genitive ending

EXEGETICAL AND CRITICAL NOTES

25.25]

two words of the accusative

passage has supplied the words
into

agrees with Yaska's explanation.

case,
'

and in order to connect the sense of the

and dangers in the Nirukta. Roth

diseases

'

'

'

Of. op. cit., p. 48.

imi (mother) by ^rf^Tff^ST^,

23.] Durga explains

239

i.

e.

fashioner of

all

^f as 4^uH ^3HT: trraiTH*!?) i. e. one who saves from a great sin.

According to the interpretation of the etymologists the meaning of the stanza
would be as follows: 'Heaven is unimpaired, the intermediate space is unimpaired. He is the mother, the father, and the son. The Vttvedevas are unimpaired,
the five-tribes are unimpaired, and all that is born, or is yet to be born.'
beings

I,

24.] Roth's translation of the second hemistich

is

The word

not clear.

3njfT*^is explained as i<a*t,by Yaska, which is paraphrased by Durga as <^*^

'bound'. He says: ..... Tf ^l^Vr-g^T *f T^ |lf^* if* Ttfcft TnjT * ff

explanation
the </***(.

\K<

&cT5:

a falcon that

means

is

There

is

bound cannot pursue

'liberate', 'free', 'let loose'.

25. 12.] Durga explains ^cjifl^H. as one

sacrifice to the gods.

who

a contradiction in Durga's

its

Of.
is

prey

Roth,

^RP^

derived from

op. cit., iv. 24, p. 48.

addicted to self-enjoyment

and who does not

25. 19,] Yaska does not cite any passage to illustrate *B*IU in the sense of
separate ', &c.
Durga supplies the quotation RV. vi. 40. 5 for this purpose.
He says that some commentators interpret the passage (VS. 8. 20) quoted by

'

Yaska in two ways,

separate
Of.

',

Roth,

25.
fluous.

25'.]

taking alternately the two

e.

meanings

of

^>n<^

op.

The author

Cf.

Roth,

cit.,

'.

14, p. 50.

Roth thinks that the text is corrupt and the word ^oii^ is superdo not agree with Roth, for with a proper punctuation the sentence

is quite clear.
'

i.

and prosperity
'

'

It is to

be read thus

calls Pfisan goat-teamed.

op. cit., 18, p. 51.

^Tl^fd ^mum^ ^WTO

I

Goat-teamed,

i.

e.

^f5TT

^RTT:

goats are the coursers.'

EXEGETICAL AND CRITICAL NOTES

240

[3

CHAPTER V
Durga explains SflRi^ as 'wrapped up in waters, flowing on
well-washed,

a cloud

i. e.

He

'.

WT%

explains

as

all

sides, or

in the atmosphere

'.

and

i^lii*t> as "'of waters'. According to Durga, the sense is as follows: Indra

found the cloud in the atmosphere and noticed its strength, so he bored holes
into it for the waters to flow down.
The waters then proclaimed Indra to be

Gandharva.
are his

Durga

nymphs

'

adds,

Durga explains

3.]

it is

heard that Indra

is

G-andharva and the Maruts

'.

Mf!*^

by

^^rf*f3fH!W,

i.

e.

manifest, and paraphrases ^HsR^

by

4^VIH. after Yaska.

According to him, lightning remains invisible during

eight months, appearing in the rainy season only, hence the epithet ^facn^sji
Cf. Roth, op. cit, 15, p. 55.
is used with regard to it.
4.] According to Durga, the groups of atmospheric gods here refer to the
Maruts, for the word group has been used in the plural number and it is
the Maruts only who have several groups, each consisting of seven members. He

He further says
then quotes the Brahmana passage % <*H<IH *i\'dl *W*
is called varaka also, and quotes RV. i. 114. 5, in support of his
Cf. Roth, op. cit., 5, p. 56.
statement.
:

that Rudra

7.] Yaska's explanation of

RV.

i.

150. 1 is confused.

But a worshipper cannot be unfriendly

^fa'q:

He explains "Vf^l by
whom he worships.

to the god

Roth connects ^ffT with ^^*u* and deduces the meaning, strange, stranger,
The other meaning, lord ', attributed to ^rft:
guest, and a hostile person '.
Yaska
is
by
equally unsatisfactory as far as the present passage is concerned.
'

Durga makes an attempt

But by
and sing praises
'.

to explain ^rfT

as

competent to

offer oblations

so doing he ignores the interrogative particle feif^

Yaska's explanation of the third pada

is

Durga derives S|<% from the

According to him the sense is that

obscure.

root *J to injure, and paraphrases it by f^f%

many streams flow into some wide cave, and notwithstanding the large
number of streams the holding capacity of the cave is not affected thereby, so
.

just as

oblations are poured into

many

consume them.
*KUJ

well.

Cf.

3*1,

Roth,

Having seen
i. e.

fire,

this

without affecting the

phenomenon, the

(oblations flow into fire as waters) into the cavity of a great

op. cit, p. 59.

Muir attributes the sentence, 'the words Sipivi?tq and Vimu are two
to Aupamanyava.
The first
of Visnu
This, however, is not correct.
1

7.]

names

latter's capacity to

seer proclaimed, <f^*ir?

',

Cf. Sanskrit texts, vol. iv, p. 505.

EXEGETICAL AND CRITICAL NOTES

26]

sentence contains Yaska's

own

241

remark, while the second gives the view of

Aupamanyava. Durga puts the second sentence only in the mouth of Aupamanyava, and his interpretation is supported by internal evidence also. Durga
remarks that of the two names of Visnu, the first aione is illustrated, because the
second belongs to the daivata kdncla.

Cf. Roth, op. cit. v. 8, p. 59.

12.] Durga remarks that some think the stanza x. 89. 5 to be chiefly
addressed to Indra, and explains the third pada as follows : i. e. Indra pervades
everything as Soma does all plants and trees.
Following Yaska, Durga suggests

two

alternative interpretations he ascribes (1) the

pada to Indra, and the third pada to Soma, (2) the
:

the last to Indra.

The meaning would

first

hemistich and the fourth

first

three padas to Soma and

who is infused with

be, (1) Indra,

energy, who rushes to the attack, the shaker of enemies, the impetuous, the
great hero armed with the thunderbolt him all counter-measures do not
deceive
they perish even before they reach him ; may he and Soma which
;

surpasses all plants and trees favour us ; (2) may Soma which infuses energy,
which flows quickly, the shaker of vessels, active, exhilarating, foaming, and

surpassing
not deceive

all

plants and

trees,

and Indra

whom

counter-measures do
In both cases, Durga

all

favour us.
they perish even before him
thinks this to be a joint panegyric to Indra and Soma.
;

Cf.

Rcth, op.

cit.,

v. 12,

p. 62.

This shows that he noticed this

Yaska explains cpd<3 by &fl4$|.
in
Whether he deduced any general
of
Prakrtization
the
Rgveda.
example
principle of Prakrtization, or whether he was even aware of the existence of this
24.]

phenomenon, is doubtful. Durga mechanically repeats Yaska's words. Apparently

JZ^ by eid^ did not strike him as unusual.

Durga explains the second hemistich of the stanza x. 44. 6 as follows
Men, who were unable to obtain thy favour and who could not ascend the

the paraphrase of

25.J

'

ship of sacrifice, being chiefly addicted to sensual pleasures, committed

deeds and consequently obtained bodies appropriate to their deeds in accordance
with the law of Karma: He then quotes a passage without indicating its

vile

source

'

^TT

deeds are

vile, will obtain a vile

a pig, or of a low-born

man

Now

there

is

a prospect that they, whose

that of a dog, or of
i. e.

form of existence,

'

(Chand. Up.

v. 10. 7).

the stanza x. 50. 6

25.] Durga remarks that some commentators explain
of
son
the
called
with reference to Agni, i. e. Agni is
strength (suno sahasah)
This explanation,
as he is produced by strongly twirling one stick on another.
the context, as the hymn
according to him, is inaccurate, for it is contrary to
that the epithet, son of strength ',
thinks
He
Indra.
to
is
addressed
(x. 50)
here refers to Indra, who is so called because he is the son of prana. Cf. Roth,
'

op.

tit. 7, p.

70.

26.] Durga explains the stanza

x. 101.

7 as follows

'

Refresh these horses

EXEGETICAL AND CRITICAL NOTES

242

Win a good victory with

one's dear friend, brothers, sons, &c.,
a noble car, pour down men into this well of

with water and fodder as the battle

the refreshed horses.

are killed,

is

victory,

not good.

battle as if they

[26

is

near at hand.

when

Having
were water/ &c.

He

explains

^qaJ

as

3JTO:

*T f^f

CHAPTER VI
aSu-Su-ksanih into three parts and says, au- and $u
The latter part, ksanih, is derived from the root ksan
are synonyms
According to him the word therefore means, 'injuring very
(to injure).
has not rightly understood Yaska and consequently misDurga
quickly.'
He thinks that the word u occurring in Yaska's
construes the sentence.
statement does not refer to the second part of the word au-u-ksanih, but to an
and which has been used by
altogether different word which means space

Yaska divides the word

of quick

'.

'

',

.
.
<
.
He says that of the
three parts au~$u-k*anih, Yaska explains the first (au) and the third (ksanih)
but passes over the second (&), adding that 6u is derived from the root Sue, l to

Yaska incidentally only

^J-

^SfK^ Hmf*Wi

Durga's explanation of Yaska's division and derivation of au-u-Jc8anih

wrong, and it is surprising to note that he could thus misunderstand
Yaska's very clear statement.
After deriving each individual part of a$u-$u-

shine

'.

is quite

Yaska explains the meaning as -411^ ^J^T ^rtPtfa- It appears that

Durga has connected these three words with each part of a&u-Su-ksanih respecIt may be again pointed out that Yaska very
tively and hence his mistake.
and he nowhere
clearly says that the words a&u and u are synonyms of quick
derives u from uc.
Yaska offers another etymological explanation of a-&u&u-The first part a is the preposition and the second part is formed from
ksanih.
the desiderative form of the root inc.
Grassmann agrees with Yaska's second
Cf. op. cit., p. 188.
derivation.
Roth probably was not aware of the contra-

foanih,

'

',

diction in Durga's explanations of Yaska.

2.]

Durga explains *RT*T by waters stored up

When

the cloud

is pierced,

waters flow

Running by downward channels they

He

in the interior of the cloud.

down without any

other obstruction.

protect reservoirs like lakes, tanks, &c.

He gives a second interpretation of the

paraphrases <j^fl*i by
as follows The rain-water coming down from a pierced cloud is invoked
by the people.
They shout with joy, Oh how fine '. Words like these

^^R.

same

coming out of people's mouths protect the rain-water. He takes quifl* in the
'
sense of waters in the first case, and in the sense of shouts of people ' in the
*

'

EXEGETICAL AND CRITICAL NOTES

8]

second, and derives *TUft: from the root

^^

^f

(to flow) in

243

the former and from

in the latter sense.

3*1*1 as from every side '.

3.] Durga explains
to him, is, Uproot them from
every side so that the
'

'

their best,

not be able to

may

Or uproot them without a

His words are

The meaning, according

enemy, even if they try

know from which

trace.'

side they are being uprooted.

Durga's last sentence is strikingly modern.

4.] In his paraphrase of the stanza v. 54. 6 Durga explains ^\ra: in two
ways: (1) as an epithet of worms, Le. the worms which penetrate a tree and
consume its sap (2) aa an epithet of the Maruts, i. e. O wise
Maruts, you steal
;

worms

the waters of a cloud as

the sap of a tree. Durga's second

interpretation
the vocative case as the accent indicates, and can
only be connected with the Maruts.
6.] According to Durga, a mother is called nana (from Vnam) because she
is

the correct one

^V*:

is in

stoops in her various acts of kindness, such as giving suck to the baby.
is called nana also, because she stoops down while she attends on her
father.
He remarks that if the word tatas is taken in the sense of * a father

daughter

',

then nana would mean

latter

would mean

'

'

a mother'; but

a daughter '.

He

if

the former signifies

'

a son

',

then the

paraphrases bhimk by brahma and remarks

he who prepares remedy (bhesaja) for

the disease of expiation becomes manifest.
He then cites a
passage which looks like a Brahmana quotation : Verily is this sacrifice cured
where there is a Bralma who knows so much.' He adds that" bhisak means
that brahma is called bhisak because

sacrifice

it is

when

'

a physician also.
6.]

The passage containing the explanation and

illustration of

ksonasya, and placed within square brackets, is omitted

shorter recension.
The omission however is not justified.

the word

by the MSS.

of the

The genuineness

of

beyond doubt, for the word ksonasya occurs in the list of

enumerated
in the fourth section of the Nighantu, and must therehomonyms
fore be explained and illustrated, as every word in the above-mentioned list is
the passage

is

so treated according to Yaska's plan.

ksonasya would be left unexplained.
would make the otherwise complete

If the passage in question is omitted,

Thus a gap would be created which

commentary

of

Yaska on homonyms

The

unjustifiable character of the omission is further proved by

incomplete.
the evidence of Durga, who does not question the authenticity of the passage.
He
8.] Yuska's explanation of the stanza viii. 99. 3 is very unsatisfactory.

He ignores the particle iva in his

suggests two alternative interpretations.
na
in
id
and
both
his
and
first,
interpretations.
Durga has not rightly followed
his second interpretation, wherein the meaning of the particle iva is explained.
Durga mistakes the explanation of iva for that of id, passed over by Yaska in
both cases. Durga justifies Yaska by saying that iva, id, and na are expletives.
This is I think the only instance where na has been taken as an expletive.

12

EXEGETICAL AND CRITICAL NOTES

244

Both Yaska and Durga paraphrase Wiaksata by a

bhafaata, see Professor MacdonelPs Vedic

14.] Yaska explains

and gives
lpR[TfTW

as a variant.

collated so far, except one utilized

None

of

For the form

participle.

Grammar for

f^IT^W by X^^KlRU!:

[8

Students, p. 401.

Durga reads
the MSS. which have been

editor of the Nirukta in the Sib. Ind.

by the

specified by him as >ff, have the reading ^^q^iRffl, although Durga's

reading acquires a certain amount of plausibility as to its correctness on account

and

and *vii<^ifon are more similar to

^Sl^lfi^n Durga's explanation of the word

of the similarity of sound, for f^uji^tlJ

each other than filil^W and

*ft

ff *^i|lfii fittnql^qfa <T^

ri^ad-asah contrary to Yaska, who

of the enemy.
more natural

cT

W^pTRJ^f'TT

seems to take

way

it

He

is far-fetched.

as ri$a-dasah,

of explaining the

i.

e.

divides

destroyers

word would be

ri$a-

devourers of the enemy.

Grassmann explains it as destroyers of
violent acts
Roth's quotation of Durga's comment is inaccurate. He makes
the sibilant in dasinah palatal, while it is dental. Cf. Roth, op. tit., vi. 14, p. 80.
adah,

i.

e.

'.

15. Yaska construes ^J*fl as the nom,

or

qirnuaii

pi.

and explains

as an epithet of the atmospheric gods.

n^j^ from ^fg and

1^

it

by

Evidently he derives

In the text of the Rgvedic stanza

a poor etymology.

The former is the opposite of

(x. 82. 4) ^*f*pf is immediately followed by
the latter, and both are in the same case, yet according to Yaska the former is
the nom. pi. while the latter is the loc. sing. ; the former is an epithet of the

^.

This interpretation is very unsatisfactory and

gods, the latter of the region.
destroys the contrast intended to be brought about by the use of two opposite

Durga mechanically follows Yaska. The natural way would be to take

and to connect them with T^ffa
This will
^f$H and JJfl both as loc. sing,
i. e. trodden, and
from
is
derived
^
out
contrast.
the
move),
(to
bring
"^^
*p
I translate the Vedic passage as
as its opposite would mean untrodden
follows: 'seated in the region which is trodden and which is not trodden,' &c.
terms.

'

'.

'

not illumined

'

'

see Warterbuch, p. 157.

dusky
i.e. he derives it from the root
Yaska
ii^ifa,
^UA*Hfa
by
paraphrases
15.]
But grammatically it is ao. pass, of the root If (to grow old),
jan (to be born).
and the sense will suit the Vedic quotation better than that expressed by jaw,
i. e.
Agni has been made old by sacrifices as a father of cows by his many

Grassman

children.

Durga

translates

^f^

as

It occurs only once in the

',

RV.

remarks:

16.] Yaska remarks that pacata

is

used as a noun in

x.

116.

8,

that

it

occurs

in the singular and dual numbers, and quotes VS. 21. 60 and RV. iii. 28. 2 to
support his statement. Durga goes still farther and says that pacata is used

in the plural also: li<dSh^^i f^q^'i ^pq-q*! qT Hqt?f

As if to illustrate his remark, he construes pacata in the above-mentioned stanza

EXEGETICAL AND CRITICAL NOTES

33]
with

245

M^m

MauT\*ufl ffYfo. In the hemistich verb precedes object,

as ^rf% before f^fffa and <faui before Tj^n ^7f jftwi;
The translation
should therefore be : accept graciously the cooked viands and the soma '.
liavlmsi

19.] Durga gives three explanations of the word udhas

(1) The hand-press
full of soma-juice,
taking it as a noun (2) below, taking it as an adverb. The
release the soma-juice in various vessels and cups
meaning then would be
below the skin used for straining purposes.
:

skin 'vhich

is

(3)

below or above

below or above the

22.] Durga takes

*j<^ts(fa

to be

the meaning

intensive

release the straining-

Yaska's explanation of

evidently wrong, for Yaska clearly says that both

are

is

sacrificial car:

forms, paraphrasing the former by

tflfejtjft

He

is

^t^T^TRF and ^*J*l7l

<^[c^ and the latter by

28.] The author of the Egvedapadapatha analyses vayah into va and yah.
Yaska rightly objects to this analysis, for the relative pronoun would introduce
a dependent clause whose finite verb, according to the rules of accentuation,

And because the finite verb has the grave

not dependent and therefore Sakalya's analysis
Yaska's other objection to the analysis is that the meaning will

should have the acute accent.

accent,
is

it

shows that the clause

not correct.

be incomplete.

is

Yaska takes vayah

as one word,

For the accent of the verb in a dependent

Macdonell's

Vedic

Grammar for Students,

meaning the young

clause, see Pa. viii. 1.

p.

66

of a bird.

Professor

467.

3O. ] Durga reads *u*tfir: instead of cf^^r: and explains

I

%*f

Famine

nfa

$eif*i

is personified.

On account of starvation, the sight of famine-stricken people becomes dim,

therefore famine is called one-eyed.
On account of insufficient nourishment,
people totter on their legs, therefore famine is spoken of as having a crooked gait.
Famishing people scream, and so famine is called screaming. It is called
barren because there are no crops, or because people are no longer liberal in
their gifts.

33.] The entire section, including the stanza together with the commentary,
seems to be spurious. Yaska never cites more than one Vedic quotation to
The commentary on this stanza bears
illustrate the same meaning of a word.
the stamp of a -different commentator. As the style has affinities with
comments of the parisistas, it is likely that it has been added by the author

The explanation of rdupe and rduvrdha is not satisfactory.

noticed this doubtful explanation and remarks:
has
also
Durga
of

these.

Cf.

Roth,

op. cit., p. 98.

Q3-

APPENDIX
AN ALPHABETICAL

RELATED

LIST OF STORIES

THE N1RUKTA

IN

.-..*/ 2.

Akrara and the Jewel

Agastya and Indra

'

Angiras' birth

3.

Atri's birth

3.

Asvins (birth of Asvins)

Asvins, Usas, and Aditya
Aditya, Usas, and Asvins

5.
5.

...
....

..*/!
.

Lopamudra's love
Vasistha and the frogs
Vasistha and his fetters
Vidya and Brahmana
Visvakarman and the Universal
Visvamitra and the rivers

...

Sacrifice

...'...
....

6antanu and Devapi

Sakapuni and a deity

....
......

21
21

....
....

SaranyQ, Aditya, and Asvins

Sarama and Panis
Savitr, Surya, and Soma (marriage of
Surya, Savitr, and Soma
Soma, Savitr, and Sttrya

6.
5.

13

5.

21

4.

y2. 10-12
11. 25

4
17
3. 17
5. 13
9.23-24
11. 34
5. 2
9. 6
9. 26
2. 4
10. 26
2. 24-27

<.'2.

3.

17

2.

10-12
8
4
10
26
8
8
8

2.
.

3.

12.

11.

.....
Stlrya)

6-6
5

3.

.
.

Bhrgu's birth
Mitravaruna and Urvasi (birth of Vasistha)

Vaikhanasa's birth

Bharadvaja's birth

Sunahsepa

Vidya

Mudgala and his victory

Yama and Yami

17
17

.12.10

Indra and Agastya

Indra and the Seers (means of livelihood in a famine)
Urvasi and Mitravaruna (birth of Vasistha)
Usas, Aditya, and Asvins
Trita cast into a well
Devfipi and 6antanu
Panis and Sarama
anil

6-6

.12.10

Aditya, Sarany Q, and Asvins

Brahmana

i/l.

12.
12.

12.

INDEX OF AUTHORITIES CITED IN THE

NIRUKTA
Agrayana
Agrayana
Acaryah

Eke

10.8

1.

6.

".

8, 4,

5.

Aitihasikah

1. 1

2. 2, 6.

11

19

8. 8, 11, 18,

.....

2.

26

6.

5.

18

16

30

15

7.

8.

10
1.1
10. 8

12. 1,

10.

17

8. 5, 6, 10,

Katthakya
Kautsa.
Kraustuki

Gargya

42
1.15

12

Galava

8.

8.

5.

18
8
15
27

3.

7.

12
5;

4.
"

...
.

....

3.

4.

6.

Duhitr-dayadyah

Naidanah
Nairuktah
8.

12

1.

14

9.

2. 14,
;

16

3. 8, 14,

11. 19, 29, 31

19

4.

24

11

5.

6, 1, 3, 11

7. 4,

12. 10, 41.

2.

Parivrajakah

Parve yajnikah

Brahmanam

1.

Yajnikah
Varsyayani
Vaiyakaranah

16

3.

20

31

6.

7. 12, 18, 17,

23, 28

5.

11

..

7.

8. 4,

22

23
41
31, 42, 43

12. 8, 14,

11. 29,

.1.2
12

1.

9.

11.
1. 3, 12,

2.

3. 11, 13,

7, 10, 14, 17, 18,

19

19

4. 3,

15

5. 3, 13,

28

7. 14, 23,

28

Sthaulasthlvi

Haridravikam

...

5
6
18

8. 2, 5, 6,

12. 19, 40.

'

Sakalya

7.

Satabalaksa

6akatayana
Sakapani

19
5

9. 41,

1. 3,

Carma&ras

21

12. 1,

6.

13

7.

2.

Audumbarayana
Aupamanyava
Aurnavabha
Kathakam

Taitiki

18

7.22

6.
.

7.

14;
.

28

10. 1
10.

A LIST OF QUOTATIONS OCCURRING IN THE

NXRUKTA, ARRANGED IN THE ORDER OF
THE SAMHITAS.
Rgveda.

BOOK

QUOTATIONS OCCURRING IN THE NIRUKTA

KV.

249

LIST OF QUOTATIONS

250

BOOK
n.

in.

OCCURRING IN THE NIRUKTA

BOOK
V.

VI.

251

252

LIST OF QUOTATIONS
RV.

VIL

VIII.

OCCURRING IN THE NIRUKTA

BV.

268

LIST

254

RV.

OF QUOTATIONS

OCCURRING IN THE NIRUKTA

Atharva Veda.
Stanzas occurring in the $igveda are indicated by an asterisk,

AV.

255

LIST OF QUOTATIONS

256

AV.

OCCURRING IN THE NIRUKTA

Sdma
sv.

Veda.

257

LIST OF QUOTATIONS

258

VS.

OCCURRING IN THE NIRUKTA

VS.
*29. 39

*29. 40
*29. 41
*29. 42
*29. 43
*29. 48
*29. 51
29. 52

*29.
*31.
*33.
*33.
*33.
*33.

55
16
13
23
31

32
*33. 37
*33. 41

PK
375

Y3A37
1967

YSska
The Nighantu and the
Nirukta

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