Note 1. Kadha-priyah is taken in the Padapâtha as one word, and Sâyana explains it by delighted by or delighting in praise, a nominative plural. A similar compound, kadhapriya, occurs in I, 30, 20, and there too the vocative sing. fem., kadhapriye, is explained by Sâyana as fond of praise. In order to obtain this meaning, kadha has to be identified with kathâ, story, which is simply impossible. There is another compound, adha-priyâ, nom. dual, which occurs VIII, 8, 4, and which Sâyana explains either as delighted here below, or as a corruption of kadha-priyâ.

In Boehtlingk and Roth's Dictionary, kadha-priya and kadha-prî are both taken as compounds of kadha, an interrogative adverb, and priya or prî, to love or delight, and they are explained as meaning kind or loving to whom? In the same manner adha-priya is explained as kind then and there.

It must be confessed, however, that a compound like kadha-prî, kind to whom?, is somewhat strange, and it seems preferable to separate the words, and to write kádha priyá and ádha priyá.

It should be observed that the compounds kadha-prî and kadha-priya occur always in sentences where there is another interrogative pronoun. The two interrogatives kát—kádha, what—where, and kás—kádha, who—where, occurring in the same sentence, an idiom so common in

[paragraph continues] Greek, may have puzzled the author of the Pada text, and the compound being once sanctioned by the authority of Sâkalya, Sâyana would explain it as best he could. But if we admit the double use of the interrogative in Sanskrit, as in Greek, then, in our passage, priyáh would be an adjective belonging to pitâ´, and we might translate: 'What then now? When will you take (us), as a dear father takes his son by both hands, O ye Maruts?' In the same manner we ought to translate I, 30, 20:

káh te ushah kádha priye bhugé mártah amartye.

Who and where was there a mortal to be loved by thee, O beloved, immortal Dawn?

In VIII, 7, 31, where the same words are repeated as in our passage, it is likewise better to write:

kát ha nûnám kádha priyáh yát índram ágahâtana, káh vah sakhi-tvé ohate.

What then now? Where is there a friend, now that you have forsaken Indra? Who watches for your friendship?

Why in VIII, 8, 4, adha priyâ should have been joined into one word is more difficult to say, yet here, too, the compound might easily be separated.

Kádha does not occur again, but would be formed in analogy with ádha. It occurs in Zend as kadha.

Kuhn, Beiträge IV, p. 186, has shown that kûshthah (RV. V, 74, 1) is a similar monster, and stands for ku shthah.

The words kát ha nûnám commonly introduce an interrogative sentence, literally, What then now? cf. X, 10, 4.