Indian Antiquary Vol 56

Author(s): Richard Carnac Temple, Charles E A W Oldham, Krishnaswami Aiyangar
Publisher: Swati Publications

Page 44

36
THE INDIAN ANTIQUARY
(FEBRUARY, 1927
regard both words as being in their original forms. Of the pair svayasastara, 'renowned of one's self'(RV)-suyaka stara, having much renown' (SV), it is obvious that the latter is the better meaning. I believe therefore that svayabastara in the RV is a variant of suyasastara and means the same as that word, and likewise that the word svayasas occurring frequently in the RV, is a variant of, and has the same meaning as, suyasas. Similarly, of the pair sugopa (having a good protector; well-protected)---svagopa (protected by one's self; self-protected), both occurring in the RV, the former meaning seems to be obviously better than the latter; and I therefore think it preferable to interpret svagopa in 10, 31, 10, (the only passage where the word occurs ): vyáthir avyathi'k krauta svágopa, as 'well-protected' and to regard it as a variant of the word sugopa; while, of the pair suyuj (well-yoked ') -svayuj ('yoking itself; yoked of its own self ') both occurring in the RV, it is equally obvious that the latter meaning suits the context better than the former, which is, when compared with it, a weak and colourless epithet. I therefore look upon the word suyuj (in the RV. passages where it occurs) 88 a variant of, and having the same meaning as, svayuj. Compare the epithet manoyud, which, like suyuj, is applied fo hymns, horses, and chariots; and compare specially 1, 121, 12: tvám indra náryo ya'n óvo ne' n tishthá vá'lasya suyújo váhishthân yám te kávya usánd mandínam dald urtrahánum pâ'ryam tataksha vájram with 1, 51, 10 lákshad yát ta usánd sáhasa sáho vi ródasi majmánd badhate éávahl a' två vå'tasya nrmano manoyúja a' pâ'ryamdņam avahann abhi Srávah and 5, 31, 10 : vá'tasya yukla'n suyújas cid ásván with 4, 48, 4: váhantu tvd manoyújo yuktå so navali'r náva vá'yo .... where the word suyuj in the former pair of verses is obviously parallel to the word mangyuj in the latter pair thus indicating clearly that suyuj is equivalent to svayuj. Compare also the verse 3, 58, 3: suyúgbhir ásvaih suvr'tá ráthena dásrav imám érnutam Slékam ádreh with the verse 5, 75, 6: & vilm nard manoyúja 'svásah prushitápsavah | váyo vahantu pitoye sahá sumnébhir ašvini and with the verse 1, 119, 4: yuvám bhujyum bhurá månam vibhir gatám sváyuktibhir nivahanta pit;' bhya d' and note that the epithets suyuj, manoyuj and svayukti are parallelly applied to the bird-horses of the Asvins indicating that they express the same idea. The horses (birds) of Vayu (Vata) and of the Asvins yoke themselves to the chariot when their masters think 6 of setting forth in it, and are hence manoyujah as well as evayujah.
This is not however the occasion for investigating exhaustively the nature and meaning of all the Vedic compounds beginning with sva- and su-. The foregoing observations will, I believe, have shown the necessity of such an investigation; and I therefore close this digression and return to our subject.
Sva has the sense of priya in the derivative sudhd also which in the instrumental case, means not only according to one's own nature or wont' but also willingly, with gladness, with pleasure ', nach eigenem Gefallen, gern, aus eigener Lust (Grassmann), Neigung (Geldner, Glossar).
Like nitya and eva, the word nija, too, means primarily own'; and like these two words, it too seems to have the meaning priya in the following passage: AV. 3,5,2: máyi kshatrám parnamane máyi dharayatad rayim ahám ráshtrásyabhivargé nijo bhaydsam uttamáh || "In me maintain dominion, parna amulet, in me maintain wealth; may I, in the sphere of (my) kingdom, be beloved, supreme".
Jushta, like priya, originally means pleasing, agreeable, dear' and like priya, has, seemingly, the meaning own' in the following passages :
Sata. Br. 3, 4, 2, 5: te devd jushtas tanah priyani dhamani sardham samavadadire This passage has already been cited above (see p. 31) and explained as “The gods put.
6 According to another conception, these horses yoke themselves to the chariot when their masters express their intention of setting forth in it in words; they are hence also called vacoyujan. They are thus at the same time manoyujah or vacoyujah and evayujah,