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116
M, A. MEHENDALE
of the MS as a corruption of juhvasya. The word juhvá, like hvard, can be explained as derived either from the reduplicated form of hū to call' or hu
to offer'. It can carry the same meaning as hvira. The corruption of juhvasya to jihvá sya is easily understandable.
2. agni somabhigau
In the Nirukta 14.31 is cited a somewhat obsure stanza the first line of which runs as á yahindra pathibhir iļitibhir yajñím imam no bhagadhéyan juşasva. Ja the cryptic comment which is given after it yajiim imin no bhagadhayam has been first repeated with some change as yajram imam no yajñabhāgam. This passage thus explains the text word bhagadhéyam 'share' as yajñabhagam.share, i. e. offering given in the sacrifice'. This explanation is then immediately followed by the compound word agni somabhagau. As the verse is addressed to Indra and he is requested to come to enjoy the offering given in the sacrifice, agni somabha gau cannot mean offerings given to the deities Angi and Soma, either jointly or separately. Hence the compound has to be taken to mean as further explaining yajñam and yajñabhagam which precede it. This is possibly done because yajñam and yajñabhagam apparently mean the same thing. The commentary, therefore, seems to make further clear that yajñam stands for 'fire' and yajñabhagam for somabhagam Soma offering (given in the sacrifice)'. The compound expression agni somabhāgau thus means 'fire and the Soma offering'. The compound in that case should have really been agnisomabhá gau. But it appears as agni somabhagau on the analogy of the frequently occurring compound form agni somau.
Then onha gaucurrin
Madhu Vidyā/138
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