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MANDALA I, HYMN 127.
133
for srúvat. The opinion of Pischel and Geldner (Vedische Studien, I, p. vi) is different.
Note 5. The meaning of the comparison which I have indicated by the words in parentheses, becomes clear from VIII, 40, 1. vánâ-iva vấte it.
Note 6. The two last Pâdas are very obscure. In the last Pâda but one ná would seem to be comparative, not negative, because it has the same meaning in the last Pâda, and because its vowel does not coalesce with the following initial vowel (comp. Benfey's dissertation, 'Behandlung des auslautenden a in na "wie" und ná "nicht."' But then instead of yamate a substantive meaning something like 'hero' would be required. And also instead of the instrumental dhanva-sáhâ one should expect to find a nomi. native; comp. Benfey, Vedica und Linguistica, p. 180, note 1.-Prof. Max Müller translates : Holding out (or resisting) he stands firm, he does not budge; holding his bow he does not budge.'
Verse 4. Note 1. The words tégishthabhih aránibhih are repeated, probably by the same poet, below, 129,5. .
Note 2. It may be observed that several times in the Parukkhepa hymns the parallelism between two subsequent Padas has corrupted the text, the reading of the one Pada being wrongly introduced into the other. For instances I refer to I, 129, 11, where the last vaso has been added from the preceding Påda, and to the last Påda but one of 1, 135, 4. Possibly our Pâda, which in its traditional form is metrically abnormal (comp., however, M. M.'s Hymns to the Maruts, ist ed., p. cxii), has suffered damage in the same way. The comparison of I, 129, 5 would lead us to conjecture: tégishthâbhih aránibhih ná ávase. 'One worships him in order that he may grant his favour as if (he were to help us) with hottest kindling-sticks. One worships Agni in order that he may grant his favour.'
Note 3. Comp. IV, 7, 10. sthira kit ánna dayate vi gámbhaih. The food is the wood which Agni consumes.
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