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NOTES. II, 34, 13.
translates this verse somewhat differently, Ved. Stud. I, p. 276.
309
Having disposed of these two passages where kshonî occurs in the plural, we have next to consider those where it stands in the dual. Here kshonî always means heaven and earth, like rodasî, dyâvâprithivî, &c.
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VIII, 7, 22. sám u tyé mahatih apáh sám kshonĩ sám u suryam. parvasáh dadhuh. They, the Maruts, set the great waters (the sky), heaven and earth and the sun piecemeal (or, they put them together piece by piece).
VIII, 52, 10. sám índrah rấyah brihatih adhûnuta sám kshonĩ sám u suryam. Indra shook the great treasures, heaven and earth, and the sun.
VIII, 99, 6. ánu te súshmam turáyantam îyatuh kshoni sísum ná mâtárâ. Heaven and earth followed thy rapid strength, like mother-cows their calf.
II, 16, 3. ná kshonîbhyâm paribhvě te indriyám. Thy strength is not to be compassed by heaven and earth.
If after this we look at the passage translated by Professor Geldner, I, 180, 5. apáh kshonĩ sakate mahinâ vâm, we see at once that apáh and kshonï cannot be separated, and that we must translate, your Mâhinâ reaches heaven and earth and the sky. Mâhinâ, according to Professor Geldner, means the magnificent woman, namely Sûryâ, but it is possible that it may have been meant for 'mahimâ, your greatness reaches heaven and earth and the sky.' Apáh, which Professor Geldner translates from the water,' is the acc. plural, meaning the waters between heaven and earth, or the sky. It occurs again in connection with heaven and earth, the sun, heaven, and generally without any copula. Thus, VIII, 7, 22. apáh, kshoni, suryam, i.e. the waters (the sky), heaven and earth, the sun. I, 36, 8. ródasî apáh, heaven and earth and the waters; cf. V, 31, 6. Likewise I, 52, 12. apáh svãh paribhűh eshi a dívam; V, 14, 4. ávindat gah apáh svãh; VI, 47, 14. apáh gấh; cf. VI, 60, 2. VII, 44, 1. dyấvâprithivï apáh svãh, cf. X, 36, 1; IX, 90, 4; 91, 6.
There remain five passages where kshonîh occurs, and where Professor Geldner's conjecture that it means women
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