. vii. 18, 9. âsúh kaná ít abhi-pitvám gagâma.

viii. 91, 3. a kaná tvâ kikitsâmah ádhi kaná tvâ ná imasi.

We wish to know thee, indeed, but we cannot understand thee.

x. 49, 5. ahám randhayam mrígayam srutárvane yát mâ ágihîta vayúnâ kaná ânu-shák.

vi. 26, 7. nhám kaná tát surí-bhih ânasyâm.

May I also obtain this with my wise friends.

I c. Frequently kaná occurs after interrogative pronouns, to which it imparts an indefinite meaning, and principally in negative sentences:

i. 74, 7. ná yóh upabdíh ásvyah srinvé ráthasya kát kaná, yát agne yấsi dûtyăm.

No sound of horses is heard, and no sound of the chariot, when thou, O Agni, goest on thy message.

i. 81, 5. ná tvẩ-vân indra káh kaná ná gâtáh ná ganishyaté.

No one is like thee, O Indra, no one has been born, no one will be!

i. 84, 20. ma te radhâmsi mã te ûtáyah vaso (íti) asmẩn kádâ kaná dabhan.

May thy gifts, may thy help, O Vasu, never fail us! Many more passages might be given to illustrate the use of kaná or kás kaná and its derivatives in negative sentences. Cf. i. 105, 3; 136, 1; 139, 5; ii. 16, 3; 23, 5; 28, 6; iii. 36, 4; iv. 31, 9; v. 42, 6; 82, 2; vi. 3, 2; 20, 4; 47, 1; 3; 48, 17; 54, 9; 59, 4; 69, 8; 75, 16; vii. 32, 1; 19; 59, 3; 82, 7; 104, 3; viii. 19, 6; 23, 15; 24, 15; 28, 4; 47, 7; 64, 2; 66, 13; 68, 19; ix. 61, 27; 69, 6; 114, 4; x. 33, 9; 39, 11; 48, 5; 49, 10; 59, 8; 62, 9; 85, 3; 86, 11; 95, 1; 112, 9; 119, 6; 7; 128, 4; 129, 2; 152, 1; 168, 3; 185, 2.

I d. In a few passages, however, we find the indefinite pronoun kás kaná used in sentences which are not negative:

i. 113, 8. ushẩh mritám kám kaná bodháyantî.

Ushas, who wakes even the dead, (or one who is as if dead.)

i. 191, 7. ádrishtâh kím kaná ihá vah sárve sâkám ní gasyata.

Invisible ones, whatever you are, vanish all together!

II. We now come to passages in which kaná stands for ka ná, and therefore renders the sentence negative without any further negative particle :

ii. 16, 2. yásmât índrât brihatáh kím kaná îm rité.

Beside whom, (beside) the great Indra, there is not anything.

ii. 24, 12. vísvam satyám magha-vânâ yuvó ít ẩpah kana prá minanti vratám vâm.

Everything, you mighty ones, belongs indeed to you; even the waters do not transgress your law.

iii. 30, 1. títikshante abhí-sastim gánânâm índra tvát ấ káh kaná hí pra-ketáh.

They bear the scoffing of men; for Indra, away from thee there is no wisdom.

iv. 30, 3. visve kaná ít anā trâ devasah indra yuyu

dhuh.

Even all the gods together do not fight thee, O Indra. v. 34, 7. duh-gé kaná dhriyate vísvah a purú gánah yáh asya távishîm ákukrudhat.

Even in a stronghold many a man is not often preserved who has excited his anger.

vii. 83, 2. yásmin âgã bhávati kím kaná priyám.

In which struggle there is nothing good whatsoever. vii. 86, 6. svápnah kaná ít ánritasya pra-yota.

Even sleep does not remove all evil.

In this passage I formerly took kaná as affirmative, not as negative, and therefore assigned to prayotấ the same meaning which Sâyana assigns to it, one who brings or mixes, whereas it ought to be, as rightly seen by Roth, one who removes.

viii. 1, 5. mahé kaná tvẩm adri-vah párâ sulkẩya deyâm, ná sahásrâya ná ayútâya vagri-vah ná satẩya sata-magha.

I should not give thee up, wielder of the thunderbolt, even for a great price, not for a thousand, not for ten thousand (?), not for a hundred, O Indra, thou who art possessed of a hundred powers!

viii. 51, 7. kada kaná starih asi.

Thou art never sterile.

viii. 52, 7. kada kaná prá yukkhasi.

Thou art never weary.

viii. 55, 5. kákshushâ kaná sam-náse.

Even with my eye I cannot reach them.

x. 56, 4. mahimnáh eshâm pitárah kaná îsire.

Verse 12, note 6. Considering the particular circumstances mentioned in this and the preceding hymn, of Indra's forsaking his companions, the Maruts, or even scorning their help, one feels strongly tempted to take tyágas in its etymological sense of leaving or forsaking, and to translate, by his forsaking you, or if he should forsake you. The poet may have meant the word to convey that idea, which no doubt would be most appropriate here; but then it must be confessed, at the same time, that in other passages where tyágas occurs, that meaning could hardly be ascribed to it. Strange as it may seem, no one who is acquainted with the general train of thought in the Vedic hymns can fail to see that tyágas in most passages means attack, onslaught; it may be even the instrument of an attack, a weapon. How it should come to take this meaning is indeed difficult to explain, and I do not wonder that Professor Roth in his Dictionary simply renders the word by forlornness, need, danger, or by estrangement, unkindness, malignity. But let us look at the passages, and we shall see that these abstract conceptions are quite out of place:

viii. 47, 7. ná tám tigmám kaná tyágah ná drâsad abhí tám gurú.

No sharp blow, no heavy one, shall come near him whom you protect.

Here the two adjectives tigmá, sharp, and gurú, heavy, point to something tangible, and I feel much inclined to take tyágas in this passage as a weapon, as something that is let off with violence, rather than in the more abstract sense of onslaught.

i. 169, 1. maháh kit asi tyágasah varûtấ. Thou art the shielder from a great attack.