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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
EXPLANATORY NOTES.
179
follows, but n, is obvious; then alfa would be =# + fa [], a form quite in keeping with Pingala's style; Fu and afast show no variation, while the last words y are clearly= [favi] 7.
P. 77. rofa: 1 I have been unable to trace the verse quoted as an example of this metre: it is probably from the Taittiriya Brâhmana. (Cp. M. M., Rigv. Prâtis., P. cccxxvii.)
1, 23, 1. 6. The words AEGHE occur in Nir. IV, 25.
P. 85, verse 9. Fa:guas must be the correct reading: 'a râgasøya sacrifice in which Sunahsepa played the part of the sacrificial animal.' Ver. 12. The reading wa: (991:) is more natural than that of W1: the meaning being, ‘I will address myself to the other gods, not to Varuna, to whom he does not pray till afterwards (ver. 13).
1, 28. The MSS. are very corrupt in the three metrical lines, but the sense requires the emendations I have made.
1, 50. Hrqat: this is the only reference to another comm. (Ait. Âr.) in Shadg. 391497: the fanciful etymology of this word here given upa[itya) ni yuktaya) sad(yate] reminds one of the jocular derivation of 'cadaver' from ca[roj da[ta] ver[minibus]. 1,51.
W a n: the MSS. are so corrupt here that it is almost impossible to make out what the commentator meant. According to my emendation the meaning would be: 'instead of the impf. waun the aor. TT should have been used, the employment of the present base being Vedic: none of the MSS., however, read
fs, all pointing to fs. The point appears to lie in the use of the present stem, not in the difference of meaning in the tenses. Shadg. does here and there speak of one tense being wrongly used for another in the case of ZETT (see Index), which, he says, is owing to the influence of another anukramanî, and should have been VETA. This may, however, only be due to the fact that there is one mora less in this word. It is not clear to me whether Shadg. made a distinction in the meaning of the tenses.
1, 99. Shadg. comments at some length on the curious statement in the text that this hymn, consisting of one verse, is the first of a thonsand hymns composed by Kasyapa. He quotes the Arshâmkramanî as the authority for Kâtyâyana's statement. He says: 'These aro Khila hymns: we read (in the Rigveda) the first of them which consists of one verse; this is stated by Saunaka himself in the Rishi Anukramani, where he says, “gâtavedase" is the first of the hymns composed by Kasyapa, which increase (in the number of their verses) by one up to one thousand.' The verses, however, ending with the hymn "sa yo vrisha" (Rigv. I, 100, the following hymn. Shadg. uses anta with an excluding sense in the introd. to mand. VIII also, this mandala
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