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. It might seem possible to escape from this admission, by taking certain sentences in an interrogative sense. But this would apply to certain sentences only, and would seem forced even there:

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 yuvóh ít â´pah kaná prá minanti vratám vâm.

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

IV, 30, 3. vísve kaná ít anâ´ tvâ devâ´sah indra yuyudhuh.

Even all the gods do not ever fight thee, O Indra.

V, 34, 7. duh-gé kaná dhriyate vísvah â´ 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 âgâ´ bhávati kím kaná priyám.

In which struggle there is nothing good whatsoever.

VII, 86, 6. svápnah kaná ít ánritasya pra-yotâ´.

Even sleep does not remove all evil.

In this passage I formerly took kaná as affirmative, not as negative, and therefore assigned to prayotâ´ 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 tvâ´m adri-vah párâ sulkâ´ya deyâm, ná sahásrâya ná ayútâya vagri-vah ná satâ´ya 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. kadâ´ kaná starî´h asi.

Thou art never sterile.

VIII, 52, 7. kadâ´ kaná prá yukkhasi.

Thou art never weary.

VIII, 55, 5. kákshushâ kaná sam-náse.

Not to be reached even with eye.

X, 56, 4. mahimnáh eshâm pitárah kanâ îsire.

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 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