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NOTES. I, 166, 6.
passages, the word must be translated by prayer. Thus when Sarasvati is called (I, 3, 11) kétantî su-matînẩm, this can only mean she who knows of the prayers, as before she is called kodayitri sûnrítânâm, she who excites songs of praise: I, 151, 7. ákkha gírah su-matím gantam asma-yű (íti). Come towards the songs, towards the prayer, you who are longing for us. Cf. X, 20, 10.
II, 43, 3. tûshnim asînah su-matím kikiddhi nah. Sitting quiet, listen, O Sakuni (bird), to our prayer! V, 1, 10. a bhándishthasya su-matím kikiddhi.
Take notice of the prayer of thy best praiser! Cf. V, 33, 1. VII, 18, 4. a nah indrah su-matím gantu ákkha.
May Indra come to our prayer!
VII, 31, 10. prá-ketase prá su-matím krinudhvam. Make a prayer for the wise god!
IX, 96, 2. su-matím yâti ákkha.
He (Soma) goes near to the prayer.
X, 148, 3. rishînâm víprah su-matím kakânáh.
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Thou, the wise, desiring the prayer of the Rishis.
VIII, 22, 6. ta vâm adyá sumatí-bhih subhah patî (íti) ásvinâ prá stuvîmahi.
Let us praise to-day the glorious Asvins with our prayers. IX, 74, 1. tám îmahe su-matí.
We implore him with prayer.
In our passage the verb pipartana, fill or fulfil, indicates in what sense sumatí ought to be taken. Su-matím pipartana is no more than kẩmam pipartana, fulfil our desire! See VII, 62, 3. & nah kẩmam pûpurantu; I, 158, 2. kâmapréna-iva mánasâ. On sumná, see Burnouf, Études, p. 91, and Aufrecht, in Kuhn's Zeitschrift, vol. iv, p. 274.
Note 3. Krívih-datî has been a crux to ancient and modern interpreters. It is mentioned as a difficult word in the Nighantu, and all that Yâska has to say is that it means possessed of cutting teeth (Nir. VI, 30. krivirdati vikartanadantî). Professor Roth, in his note to this passage, says that krivi can never have the meaning of well, which is ascribed to it in the Nighantu III, 23, but seems rather to mean an animal, perhaps the wild boar, kápos, with metathesis of v and r. He translates our passage: 'Where
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