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NOTES. V, 53, 10.
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Verse 9.
This verse has often been discussed on account of the names of the rivers which it contains. Syâvåsva had mentioned the Yamunâ in 52, 17, and some interpreters have been inclined to give to parushnî in 52, 9 a geographical meaning, taking it for the river Ravi, instead of translating it by cloud. The geographical names are certainly interesting, but they have been discussed so often that I need not dwell on them here. (See M. M., India, p. 163.)
The Rasa, known to the Zoroastrians as the Ranhâ, was originally the name of a real river, but when the Aryas moved away from it into the Punjab, it assumed a mythical character, and became a kind of Okeanos, surrounding the extreme limits of the world.
Anitabha seems to be the name of a new river or part of a river. It can hardly be taken as an epithet of Rasâ, as Ludwig suggests. Anitabhâ, whose splendour has not departed (Ludwig), or, amitabhâ, of endless splendour, would hardly be Vedic formations. (Chips, I, p. 157; Hibbert Lect., p. 207; India, pp. 166, 173, notes.)
Kubha is the Kwonv or Kwons of the Greeks, the Kabul river. The Krumu I take to be the Kurrum. (India, p. 177, note.)
The Sindhu is the Indus, though it is difficult to say which part of it, while the Sarayu has been supposed to be the Saraya, the affluent of the Gangå, but may also be a more general name for some more northern river in the Punjab. (See Zimmer, Altindisches Leben, pp. 17 f., 45; Muir, S. T. II, p. xxv, note.)
Verse 10.
Note 1. Návyasînâm has been a puzzle to all interpreters. Sâyana seems to me to give the right interpretation, namely, nûtanânâm. As from añgasâ, instr. sing., straightway, angasina was formed, straightforward; from návyasâ, instr. sing., anew, návyasîna seems to have been formed in the sense of new. Návyasînâm might then be a somewhat
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