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NOTES. I, 166, 6.
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Note 8. Rathiyánti-iva does not occur again. Sayana explains it, like a woman who wishes for a chariot, or who rides in a chariot. I join it with Oshadhi, and take it in the sense of upamånad akare (Pån. III, 1, 10), i.e. to behave like or to be like a chariot, whether the comparison is meant to express simply the quickness of chariots or the whirling of their wheels. The Pada has rathiyántî, whereas the more regular form is that of the Samhita, rathîyánti. Cf. Prátisakhya, 587.
Verse 6. Note 1. Su-ketúna, the instrumental of su-ketú, kindness, good-mindedness, favour. This word occurs in the instrumental only, and always refers to the kindness of the gods; not, like sumatí, to the kindness of the worshipper also :
I, 79, 9. å nah agne su-ketúnå rayim visváyu-poshasam, mårdîkám dhehi giváse.
Give us, O Agni, through thy favour wealth which supports our whole life, give us grace to live.
I, 127, 11. sáh nah nédishtham dádrisanah a bhara ágne devébhih sá-kanah su-ketúnå maháh râysh su-ketúnå.
Thou, O Agni, seen close to us, bring to us, in union with the gods, by thy favour, great riches, by thy favour !
I, 159, 5. asmábhyam dyavaprithivi (iti) su-ketúnà rayim dhattam vásu-mantam sata-gvinam.
Give to us, O Dyavaprithivi, by your favour, wealth, consisting of treasures and many flocks.
V, 51, 11. svastí dyavaprithivi (sti) su-ketúna. Give us, O Dyavaprithivi, happiness through your favour! V, 64, 2. tå båhává su-ketúnå prá yantam asmai árkate. Stretch out your arms with kindness to this worshipper!
In one passage of the ninth Mandala (IX, 65, 30) we meet with su-ketúnam, as an accusative, referring to Soma, the gracious, and this would pre-suppose a substantive ketúna, which, however, does not exist.
Note 2. Sumatí has, no doubt, in most passages in the Rig-veda, the meaning of favour, the favour of the gods.
Let us obtain your favour, let us be in your favour,' are familiar expressions of the Vedic poets. But there are also numerous passages where that meaning is inapplicable, and
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