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142
THE INDIAN ANTIQUARY
:
AUGUST, 1928
that form, compare RV. 7,104, 18: rakshásal sám pinashtana váyo ye bhitui' patayanti naktábhih "Crush the demons who fly about at nights after having become (i.e., in the form of) birds." In other words, the word rûpam that forms the last element of the compound purusharú pam, connects itself with each of the foregoing words markatah, svá padah and vayasah forming the compounds markatarūpam, svdpadarúpam and vayasarūpam (which together with purusharûpam are in apposition with, and qualify, the word yakshani). Now according to later grammatical usage the words markata, svd pada, váyasa and purusha should be all joined together in a dvand va-compound and such compound be further joined with rúpa, forming a shashthi-tatpurusha, in order that the word rûpa may be connected with all these words-dvandvinte srüyamanam padam pratyekam abhismbadhyate. It is interesting to note that here rúpa connects itself with the words markata, etc., though there is no dvandva or other compound, and the words stand singly in the nominative case.
Instead of purusharúpam (yaksham), the word purusharakshasam is used in the sentenoe that follows indicating that purusharúpam yaksham=purusha-rakshasam or evil being in the form of man.
The word yaksha is found in Kh. 93 also of the Kausika-sûtra, where too, it has the meaning evil being '. AV. 11, 2, 24 : túbhyam aranyd'h pasávo mrga' váne hita'
harsd'h suparna'h sakund' vayansi táva yakshan patupate apsv antás
túbhyam ksharanti divya' a'po urdhé! "For thee are the beasts of the jungle, the animals placed in the forests, the swans, the kites, the birds great and small; thy might, O Pasupati, (is felt) in the waters; the divine waters flow for thee, for thy enhancement (that is, for the enhancement of thy glory)". In other words, the beasts of the jungle, the birds of the air, and the rivers are subject to thy power and act as thou impellest them to act. Thy might is felt in the water, in the air, and on the earth'. This praise is addressed to Pasupati or Rudra as the supreme god; and the ideas expressed here belong to the same class as those expressed in RV. 1, 101, 3: yásya vrata váruno yásya sü'ryah yásyendrasya sindhavah sáścati vratám (in whose control is Varuna and the sun; whose, Indra's, ordinance is followed by the rivers'); ibid, 2, 28, 4: rtám aindhavo varunasya yunti ná framyanti ná vi mucanty eté ('the rivers follow the ordinances of Varuņa; they flow without tiring, without ceasing.'); AV. 13, 3, 2 : Yasmád vd'ta rtutha' pávante yásmát samudra' adhi vi ksháranti ('on account of whom the winds blow in season and the oceans flow'). Compare also Bịhad. Up., 3, 7, 2 ff., yaḥ prthivyám tishthan, prthivim antaro yamayati ... yo 'psu tishthan . . apam antaro yamayati ....yah sarveshu bhuteshu tishthan ... sarvani bhútány antaro yamayati : Kathopanishat, 2, 6, 3: bhayad asydgnis tapati bhayát tapati sûryah. RV. 5, 70, 4: má kásyddbhutakratü yakshám phujema tanu'bhih
ma' séshasd má' tanasd II "May we not, Oye (Mitra and Varuna) who have wonderful strength, feel, either ourselves or in our offspring or in our posterity, the might of any one". That is, may we not feel the weight of the might of any one ; may we not be oppressed by the thought that any one is more mighty than we ourselves and able to injure us.' The expression yaksham bhujema here is equivalent to the expression daksham bhujema in 4, 3, 13 which will be explained below. RV. 7, 88,6: yá apir nityo varuna priyáh sán
tud'm d' gåņas lernávat sá kha te md' ta enasvanto yakshin bhrijema
yandhi shma viprah stuvaté vámitham | "Who, O. Varuna, being thy own dear friend and comrade, has committed evil against thee
may not we who have sinned, feel, O mighty one thy (might); do thou that art wise offer
