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Two Derivatives in -Y4

Published online by Cambridge University Press:  24 December 2009

M. A. Mehendale
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Extract

This word is not very frequent in its occurrence, and its usage is restricted to the Vedic literature. It is obviously derived from pājas- which occurs more often and in usage is restricted to the ijgveda. The meaning assigned to the former is ‘belly’, and the latter has been variously interpreted as ‘brightness’, ‘form or appearance’, ‘shining form’.

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Articles
Information
Bulletin of the School of Oriental and African Studies , Volume 25 , Issue 3 , October 1962 , pp. 597 - 601
Copyright
Copyright © School of Oriental and African Studies, University of London 1962

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References

1 As early as 1889 Geldner, Ved. Stud., I, 116, remarked, ‘pâjas gehört zu den bekannten Wechselbegriffen, welche bald Licht, bald Schnelligkeit und Kraft bedeuten’. Much later in 1917 (ZDMG, LXXI, 338) he gave the following meanings for pājas: (1) ‘Gestalt, Aussehen, Faroe, Erscheinung’; (ii) ‘Lichtgestalt, Lichterscheinung, Farbenglanz’; (iii) pājas = tejas. Most of these he adopted variously in his translation of the ḳgveda.

2 Because tripājasyā- occurs by the side of tryudhán- and tryanīká.

3 Also Śat. Br. 10.6.4.1.

1 Śankara explains pājasya = pddasyà = pādāsanasthāna.

2 ‘Der Bulle … hat drei Bauche und drei Euter … Er, der drei Gesichter hat, …’, Geldner. In the footnote he observes, ‘pājasyà ist nach AV 4.14.8; Bṛh. Up. 1.1.1 die untere Bauchseite des Tieres, inguen (zugleich im engeren Sinn dieses Wortes), während udāra die Bauchhöhle bezeichnet’.

3 For pājasyā- also cf. AV 4.14.8.

4 In AV 10.9.25, however, the dual form kroḍáu refers to the two parts of the breast (compared with puroḍāśsa).

5 This has been already noted by BR.

6 Bailey refers to Hopkins (BSOS, vi, 2, 1931, 374) who quot s from the epic uraseva praṇamase.

7 In a communication dated 5 September 1961, Sir Harold Bailey kindly informs me that Sogdian *pāz occurs in a Christian text which is a translation from Syriac. Now the Syriac phrase used in such contexts does mean ‘fall on face’ (app = face). If our assumption Ir. *pāza(h) = breast is correct then this would mean that the Sogdian translator substituted his mode of prostration ‘lying on the breast’ for the Syrian one ‘lying on the face’.

1 Avestan pāzahvant- used of a dog may mean ‘having (fine) breast’.

2 Bailey explains (p. 325) Ossetio Digor fazse, Iron faz ‘back surface’ from the Middle Iranian *pāza(h)- ‘surface’. According to the information supplied by Bailey's Digoran friend, however, fāzä means ‘side’ (BSOAS, XIII, 1, 1949, 136). Bailey also quotes Ossetic fäzä, with short vowel, meaning ‘plain’ in TPS, 1955, 56.

3 Lüders, Varuṇa, 1, 198, does not agree with Geldner in rendering migh- as ‘herabharnen’ but thinks that it means ‘in sich hineintraufeln, in sich hineingiessen’.

4 Ṣaḍguruśisya also explains loKyam draṣṭavyam. He adds puroḷāśena yāgo yaḥ, satratulyo nirīkṣyatām iti brahmavādino vadanTi.

5 Other meanings are: (1) as adj., (i) ‘Gebiet-, freie Stellung gewährend’, (ii) ‘über die ganze Welt verbreitet’, (iii) ‘die Gewinnung des Himmels bezweckend’, (iv) ‘ordentlich, richtig, wirklich; gewöhnlich, tagtäglich’; (2) as noun, ‘freie Stellung’.

6 Haug translates, ‘Thence they say: The performance of the Puroḍâśa offering is to be attended to’.

1 The Trivandrum edition of the Ait. Br. with the commentary of Ṣaḍguruśiṣya gives in the footnote this correct explanation as coming from Bhaṭṭa Bhāskara: sarvapUṇyalokaprāptinimittam.

2 spṛhayanty u hāsmai tathā puṣyati/ lokyam vevāpi. Eggeling, however, translates ‘and a conspicuous position (is obtained by him)’.

3 yo vā śataṃ varśāṇi jīvati sa haivaitad amṛtam āpnoti … lokyā śatāyutā ity evāhuḥ. Also cf. Śat. Br. 9.5.2.16 and 10.3.2.13 (lokyatā ‘attainment of (better) world’).

4 so'yaṃ manuṣyalokaḥ putreṇaiva jayyo … karrnaṇā pitṛhko vidyayā devaloko/ … ye vai keca lokās teṣāṃ. sarveṣāṃ loka ity ekatā/ … tasmāt putram anuśiṣṭaṃ lokyam āhulḥ,/.

5 cf. Stenzler ‘bringt … Welten’. But Oldenberg ‘procures … (open) space’. So also BR.

6 catuṣpādas tvayā dharmaṣ cilo lokyena (v.l. laukyena) karmaṇā/ akṣayas tava loko'yam …/. Also cf. Mbh. 12.1983, 7.696.

7 Eggeling, however, translates ‘makes for heaven’.

1 But it can also mean ‘winning world (which is free from death), winning immortality’, because as mentioned in 11.3.3.5 the student is supposed to redeem by begging that part of his body which is in death (atha yad … bhikṣate ya evāsya mṛtyau pādas tarn eva tena parikīṇāli). Eggeling also translates ‘that makes for heaven’. For the idea of immortality associated with lókya- also cf. Śat. Br. 10.2.6.7 and Bṛ. Up. 1.3.28 discussed above.

2 yayāsyodvijate vācā nālokyāṃ tām udīrayet. But the commentator gives the meaning ‘not enabling to win the world or heaven’ (svargādilokaprāptipratibandhinī). Also Bühler ‘That will prevent him from gaining heaven’.

3 This meaning is already noted by BR.