Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1and voiehdydi = ‘know’, or ‘reveal’. The Divine Being did not need to ‘know’ these, that know- ledge was the tem (kdmem (Spiegel), yanem (Justi) prayed-for. Dar sta ité, so Haug detineat itione (hint of Ner. from Pahl.). Geld. ddareS¢ ite in das einzu- gehen niemand euch abnothigen kann; to dar, cp. dérest (2)%, I, with others, had taken (for lack of better) dérStaité(é) as denom. If Spiegel’s dar(e)saité(é) could be verified, I would prefer it, or derest, root aor., derestd, root cl., cp. dhrish- dnt. Yéem vido, etc. looks very unnatural as ‘into which to go no one euch abnothigen kann’. ‘Which no one can audaciously extort from (?) you’ seems far more probable; cp. for partial analogy RV. V. 85, 6 imdm tt ni kavitamasya miyim mahim devdsya ndkir of dadharsha. Vairydo = vairyaydo shortened for metre, as so often; cp. vedhdim for vedhisam, surtdhds for suridhasas. mahiim for mahintam; cp. mahind, prathind, etc. with loss of m. Cp. the omitted ‘a’s to be restored in reading the dat. infin. in-ane; cp. Whitney, Sansk. gram. p. 143. See also yiind for yivdnd. This strophe has no ex- clusive reference to the future world; the composer is praying for the suc- cess of the holy cause in the perfected State. (#* Haug’s daresh (?) = detinere (?) is followed as to meaning by those who cp. dérest). Pahl. The gloss, as usual, forces an unnecessarily erroneous syntax, kémaké should of course be taken as a gen. after kamahyd, if by no other means, then by supplying the izafat. Moed, also a gloss, is nearly equally mischievous. So also as to pavan tani 7 pasind. The roots present are however correctly indicated except that in dérstd(?) ite, or darst(?)ité(2)(?), here the trlr. not unnaturally sees dares(?) = ‘to see’. S#oi$ was most certainly not supposed to be either a part. or a third sg. conj.; yekavémindd may be either. Perhaps stéi§ was regarded as a gen. infin. for a dat., and that as an imper.; ‘it is to (= let it) be from desire’, Dropping the almost certainly later glosses we have (c): ‘Be he, or be thou, an announcer of the decree of, or as to, the desire, that do ye grant tome.-. ., (e) According to desire let it happen, also as belonging to it, Thy kingdom is declared’. As ordinary Pahl. we might render: ‘Grant me the desire of that announcer of decrees - . .’, 14. Vaé(¢)demné. Vid, in its two senses, was not yet firmly distin- guished. Vaé(¢)demné may well equal ‘knowing’, ‘intelligent’; but it seems 520 here determined by ised, datdid(#), frydi, and rafend, to the sense ‘obtaining’, ‘finding’, ‘possessing’, see Y. 28, 6, ‘finding - - - the way’(2). Whereas in Y. 53, 5 ‘knowing’ is rather indicated, so vaé(é)d° in Y.31, 99, Y.34, 7, Y. 48, 3, and in Y.51, 19. Rafend, acc. 8g. neut., object. of dasvd understood, in ap- position is frakhshnenem, to khshnd (with Haug), object given, or ‘prayed-for instruction’. Or with Geldner nom. and subject: ,mir ward, o M. zu einer hilfe wie etc. Frastd. The form might point to the verbal noun of as + pra.
2in Y.51, 19. Rafend, acc. 8g. neut., object. of dasvd understood, in ap- position is frakhshnenem, to khshnd (with Haug), object given, or ‘prayed-for instruction’. Or with Geldner nom. and subject: ,mir ward, o M. zu einer hilfe wie etc. Frastd. The form might point to the verbal noun of as + pra. ‘I, as ‘reaching forth’ ‘attaining influence’, ‘having authority’. But it may be fras (not fras; cp. apas; see the MSS. paras at Y. 9, 11) + st@ 8g.; ep. stha + pra + achha; cp. RY. IV, 34, 3 (330, 3) pra v6 *chha jujushanasd asthur dbhita vigve agriydtd vajah. S +s =, sh; ep. disha from dis etc., and s of course is in order where internal Ind. chchh occurs. Fras + sté = frasté. In the difficulty I formerly suggested frakhstd. One writer prefers azé to azém (but see the 1* pers. in every v.) aeé = az6 (a noun, or 27¢ pers.), from az = in sense of ‘come’. Erhebe dich, fasse vertrauen (? saredanio). Spiegel and Geldner take uzireidydi in the often familiar sense of imper., as above. It is here infin. of aim, or perhaps better as 1 sg. imper.; ‘I will go forth to’, or ‘arouse’. Saredando is a nom. Sg. masc. of saredanas ; ep. cardh + suffix ana transferred to the as declension. Or, it is may acc. pl. masc.; cp. ameshdo; see P. 403: ‘I take my stand to approach the chiefs’. See S. B. E. XXXI. p.105. The general sense is unmistakable, the Pahl. trir. having, as usual, long since indicated the correct idea. Mathrd, or per- haps better, mathrdao ; cp. Y. 28, 7, which is interesting as showing a possible neut. beside the masc. Marent? or marenté(é) with most MSS. Notice the clearly indicated sense ‘recite’, ‘fervently repeat’, ‘hold to as their creed’. De Harlez, Geldner, and others render more exclusively in the sense ‘be mindful’: see notes on Y. 31,1, p. 449. I prefer the middle as the ‘reciting’ included ‘memorizing’ which, like man to ‘mind’, we naturally think of as middle. The disturbing sid vé@dinyén, which seems to advise that the first line should be taken as a maxim, had better be read ‘afford (254 sg. imper.) an advantage’; see the other gloss. Mzn can always be rendered as = amat when equalling hyad(f) or yyad(t) in these trls. Khshatraver ought, I firmly believe, to be taken in the case of its original, and farmdédé may fall back ona li, or am, understood. Notice that the infin. for imper. was positively understood by the trlr. Azzm may not have been translated (but see Ner.). If age was read, it may have been understood as ‘pressing on’; or sdttinano may be altern. for uzir°. (infin.). f dandék is an instance of the translation of a part of a word which may have stood divided in the earlier sacred text, sare dando. Read as alternative: ‘When one who is (see Pers.) in- structed gives to a friend-- it was commanded (possibly by me (?))’, ‘who is 521 wise’ seems to translate the °dd of °dando! As ordinary Pahl. read c; ‘that which Khshatraver ordered for Thee with the help of righteousness’. 15.
3sare dando. Read as alternative: ‘When one who is (see Pers.) in- structed gives to a friend-- it was commanded (possibly by me (?))’, ‘who is 521 wise’ seems to translate the °dd of °dando! As ordinary Pahl. read c; ‘that which Khshatraver ordered for Thee with the help of righteousness’. 15. Us(k)yé (or ws(k)ydi, so Spiegel and Geldner) adverbial instr. or dat. infin. = ‘with understanding’, or ‘for understanding’. Tusnd@ with mattis a variant for damaitis; cp. Indian téshnim, adv., fem. of a téshna, ep. tush and tuc. Or tusnd-maitis might be taken in the concrete = ‘The contented one’; cp. zarazdditis. Sraosha, or the divine messenger, is alluded to Vt. 13, 109; Vahité is more idiomatic as instr. with ushyd, or it may be acc. pl. Paowrus; pourds has been regarded by some asa pl. of p(a)owru = puri; but it would have to be taken as equalling p(a)ourins, which in case of necessity might well be allowed. Notice the awkwardness of ‘let not a man men evil ingratiate’. It is either = primarius, or = ‘to an exceeding degree’; see RV. VIII, 63,1. Sd pirvyo mahindm venth krdétubhir dnaje. One writer reports; ‘let no one please the infidel hordes. Then they make all the righteous recreant’. I do not think that ‘many’ paourds would be apt to be empha- sized. The two throngs (cp. @saydo) were in armed conflict. But one leader, or chief, might be too conciliating in his policy, better read the sg.; see S. B. KE. XXXI, p. 106. Line e means ‘they have considered all Thy foes as holy (in their adulation)’; or ‘thus (obeying what I say) they render all Thy foes converted’, or, finally; ‘they render all the saints recreant’ (not probable). One writer suggested véspeng migreng as neut.: ‘Thus they do all evil things to thy saints’ (later retracted). Dakhshak, rendering only the idea of dakhskad(t), does not prove that the Pahl. trlr. was ignorant as to the term. °ad(#). Tusnd probably stood divided in the MS. before the earlier trirs. as ¢ws.nd, or else with a minute (or superstitious) industry he rendered each syllable. Vakhshinishnd shows accidental error, the Gatha being read by an earlier trlr. in the Pahl. character; 49904459 gp would be expressed by #94441), letters which also spell vakhsht @. Line (e) is im- portant, and may be correct. Aside from the Gathad one might render c; ‘a sign with intelligence is a mental enlargement of the energetic man’, but ¢@shid if = ‘energetic’, is a blunder. Chaitanyena J%., J4. J.* = pavan hish = us(k)yd. (In all occurrences before this read J.* for J.4) Samunmilatu again associates ‘giving light’ with ‘increasing’; see vakhshinishné. Haug’s satkaryd for satkartd is not desirable. Sdénandd is difficult (sa (sam(?)) + dnanda); we should expect °ena (see the Pahl.) or °an. Balishthataran(? curious redup.). 16. To be more concrete, we may suppose the spéenista mainyu to be here alluded to, but ep. Y. 33, 9.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1and voiehdydi = ‘know’, or ‘reveal’. The Divine Being did not need to ‘know’ these, that know- ledge was the tem (kdmem (Spiegel), yanem (Justi) prayed-for. Dar sta ité, so Haug detineat itione (hint of Ner. from Pahl.). Geld. ddareS¢ ite in das einzu- gehen niemand euch abnothigen kann; to dar, cp. dérest (2)%, I, with others, had taken (for lack of better) dérStaité(é) as denom. If Spiegel’s dar(e)saité(é) could be verified, I would prefer it, or derest, root aor., derestd, root cl., cp. dhrish- dnt. Yéem vido, etc. looks very unnatural as ‘into which to go no one euch abnothigen kann’. ‘Which no one can audaciously extort from (?) you’ seems far more probable; cp. for partial analogy RV. V. 85, 6 imdm tt ni kavitamasya miyim mahim devdsya ndkir of dadharsha. Vairydo = vairyaydo shortened for metre, as so often; cp. vedhdim for vedhisam, surtdhds for suridhasas. mahiim for mahintam; cp. mahind, prathind, etc. with loss of m. Cp. the omitted ‘a’s to be restored in reading the dat. infin. in-ane; cp. Whitney, Sansk. gram. p. 143. See also yiind for yivdnd. This strophe has no ex- clusive reference to the future world; the composer is praying for the suc- cess of the holy cause in the perfected State. (#* Haug’s daresh (?) = detinere (?) is followed as to meaning by those who cp. dérest). Pahl. The gloss, as usual, forces an unnecessarily erroneous syntax, kémaké should of course be taken as a gen. after kamahyd, if by no other means, then by supplying the izafat. Moed, also a gloss, is nearly equally mischievous. So also as to pavan tani 7 pasind. The roots present are however correctly indicated except that in dérstd(?) ite, or darst(?)ité(2)(?), here the trlr. not unnaturally sees dares(?) = ‘to see’. S#oi$ was most certainly not supposed to be either a part. or a third sg. conj.; yekavémindd may be either. Perhaps stéi§ was regarded as a gen. infin. for a dat., and that as an imper.; ‘it is to (= let it) be from desire’, Dropping the almost certainly later glosses we have (c): ‘Be he, or be thou, an announcer of the decree of, or as to, the desire, that do ye grant tome.-. ., (e) According to desire let it happen, also as belonging to it, Thy kingdom is declared’. As ordinary Pahl. we might render: ‘Grant me the desire of that announcer of decrees - . .’, 14. Vaé(¢)demné. Vid, in its two senses, was not yet firmly distin- guished. Vaé(¢)demné may well equal ‘knowing’, ‘intelligent’; but it seems 520 here determined by ised, datdid(#), frydi, and rafend, to the sense ‘obtaining’, ‘finding’, ‘possessing’, see Y. 28, 6, ‘finding - - - the way’(2). Whereas in Y. 53, 5 ‘knowing’ is rather indicated, so vaé(é)d° in Y.31, 99, Y.34, 7, Y. 48, 3, and in Y.51, 19. Rafend, acc. 8g. neut., object. of dasvd understood, in ap- position is frakhshnenem, to khshnd (with Haug), object given, or ‘prayed-for instruction’. Or with Geldner nom. and subject: ,mir ward, o M. zu einer hilfe wie etc. Frastd. The form might point to the verbal noun of as + pra.
2in Y.51, 19. Rafend, acc. 8g. neut., object. of dasvd understood, in ap- position is frakhshnenem, to khshnd (with Haug), object given, or ‘prayed-for instruction’. Or with Geldner nom. and subject: ,mir ward, o M. zu einer hilfe wie etc. Frastd. The form might point to the verbal noun of as + pra. ‘I, as ‘reaching forth’ ‘attaining influence’, ‘having authority’. But it may be fras (not fras; cp. apas; see the MSS. paras at Y. 9, 11) + st@ 8g.; ep. stha + pra + achha; cp. RY. IV, 34, 3 (330, 3) pra v6 *chha jujushanasd asthur dbhita vigve agriydtd vajah. S +s =, sh; ep. disha from dis etc., and s of course is in order where internal Ind. chchh occurs. Fras + sté = frasté. In the difficulty I formerly suggested frakhstd. One writer prefers azé to azém (but see the 1* pers. in every v.) aeé = az6 (a noun, or 27¢ pers.), from az = in sense of ‘come’. Erhebe dich, fasse vertrauen (? saredanio). Spiegel and Geldner take uzireidydi in the often familiar sense of imper., as above. It is here infin. of aim, or perhaps better as 1 sg. imper.; ‘I will go forth to’, or ‘arouse’. Saredando is a nom. Sg. masc. of saredanas ; ep. cardh + suffix ana transferred to the as declension. Or, it is may acc. pl. masc.; cp. ameshdo; see P. 403: ‘I take my stand to approach the chiefs’. See S. B. E. XXXI. p.105. The general sense is unmistakable, the Pahl. trir. having, as usual, long since indicated the correct idea. Mathrd, or per- haps better, mathrdao ; cp. Y. 28, 7, which is interesting as showing a possible neut. beside the masc. Marent? or marenté(é) with most MSS. Notice the clearly indicated sense ‘recite’, ‘fervently repeat’, ‘hold to as their creed’. De Harlez, Geldner, and others render more exclusively in the sense ‘be mindful’: see notes on Y. 31,1, p. 449. I prefer the middle as the ‘reciting’ included ‘memorizing’ which, like man to ‘mind’, we naturally think of as middle. The disturbing sid vé@dinyén, which seems to advise that the first line should be taken as a maxim, had better be read ‘afford (254 sg. imper.) an advantage’; see the other gloss. Mzn can always be rendered as = amat when equalling hyad(f) or yyad(t) in these trls. Khshatraver ought, I firmly believe, to be taken in the case of its original, and farmdédé may fall back ona li, or am, understood. Notice that the infin. for imper. was positively understood by the trlr. Azzm may not have been translated (but see Ner.). If age was read, it may have been understood as ‘pressing on’; or sdttinano may be altern. for uzir°. (infin.). f dandék is an instance of the translation of a part of a word which may have stood divided in the earlier sacred text, sare dando. Read as alternative: ‘When one who is (see Pers.) in- structed gives to a friend-- it was commanded (possibly by me (?))’, ‘who is 521 wise’ seems to translate the °dd of °dando! As ordinary Pahl. read c; ‘that which Khshatraver ordered for Thee with the help of righteousness’. 15.
3sare dando. Read as alternative: ‘When one who is (see Pers.) in- structed gives to a friend-- it was commanded (possibly by me (?))’, ‘who is 521 wise’ seems to translate the °dd of °dando! As ordinary Pahl. read c; ‘that which Khshatraver ordered for Thee with the help of righteousness’. 15. Us(k)yé (or ws(k)ydi, so Spiegel and Geldner) adverbial instr. or dat. infin. = ‘with understanding’, or ‘for understanding’. Tusnd@ with mattis a variant for damaitis; cp. Indian téshnim, adv., fem. of a téshna, ep. tush and tuc. Or tusnd-maitis might be taken in the concrete = ‘The contented one’; cp. zarazdditis. Sraosha, or the divine messenger, is alluded to Vt. 13, 109; Vahité is more idiomatic as instr. with ushyd, or it may be acc. pl. Paowrus; pourds has been regarded by some asa pl. of p(a)owru = puri; but it would have to be taken as equalling p(a)ourins, which in case of necessity might well be allowed. Notice the awkwardness of ‘let not a man men evil ingratiate’. It is either = primarius, or = ‘to an exceeding degree’; see RV. VIII, 63,1. Sd pirvyo mahindm venth krdétubhir dnaje. One writer reports; ‘let no one please the infidel hordes. Then they make all the righteous recreant’. I do not think that ‘many’ paourds would be apt to be empha- sized. The two throngs (cp. @saydo) were in armed conflict. But one leader, or chief, might be too conciliating in his policy, better read the sg.; see S. B. KE. XXXI, p. 106. Line e means ‘they have considered all Thy foes as holy (in their adulation)’; or ‘thus (obeying what I say) they render all Thy foes converted’, or, finally; ‘they render all the saints recreant’ (not probable). One writer suggested véspeng migreng as neut.: ‘Thus they do all evil things to thy saints’ (later retracted). Dakhshak, rendering only the idea of dakhskad(t), does not prove that the Pahl. trlr. was ignorant as to the term. °ad(#). Tusnd probably stood divided in the MS. before the earlier trirs. as ¢ws.nd, or else with a minute (or superstitious) industry he rendered each syllable. Vakhshinishnd shows accidental error, the Gatha being read by an earlier trlr. in the Pahl. character; 49904459 gp would be expressed by #94441), letters which also spell vakhsht @. Line (e) is im- portant, and may be correct. Aside from the Gathad one might render c; ‘a sign with intelligence is a mental enlargement of the energetic man’, but ¢@shid if = ‘energetic’, is a blunder. Chaitanyena J%., J4. J.* = pavan hish = us(k)yd. (In all occurrences before this read J.* for J.4) Samunmilatu again associates ‘giving light’ with ‘increasing’; see vakhshinishné. Haug’s satkaryd for satkartd is not desirable. Sdénandd is difficult (sa (sam(?)) + dnanda); we should expect °ena (see the Pahl.) or °an. Balishthataran(? curious redup.). 16. To be more concrete, we may suppose the spéenista mainyu to be here alluded to, but ep. Y. 33, 9.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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