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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1titikshante abh{-sastim g4nandm indra tvdt & kak Rand hi pra-ketdh. They bear the scoffing of men; for, Indra, from thee comes every wisdom. I, 113, 8. ushaéZ mrttdm kam and bodhayantt. Ushas, who wakes every dead (or one who is as if dead). I, 191, 7. advishtik kim Rand iha vak sarve sakdm ni gasyata. Invisible ones, whatever you are, vanish all together! II. We now come to passages in which £and stands for ka na, 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. ydsmAt {ndrat brzhataé kim and im rité. Beside whom, (beside) the great Indra, there is not anything. | II, 24, 12. visvam saty4m magha-vana yuvéd {t apaX and pra minanti vratam vam. Everything, you mighty ones, belongs indeed to you; even the waters do not transgress your law. NOTES. I, 166, 12. 267 IV, 30, 3. visve kana {t an@ tva devasad indra yuyudhud. Even all the gods do not ever fight thee, O Indra. V, 34, 7. dud-gé kand dhriyate visvak & puri gdnahk yah asya tavishim d4éukrudhat. Even in a stronghold many a man is not often preserved who has excited his anger. VII, 83, 2. ydsmin 4gd bhavati kim dand priydm. . In which struggle there is nothing good whatsoever. VII, 86, 6. svApnak Rand {ft dnvitasya pra-yota. Even sleep does not remove all evil. In this passage I formerly took and as affirmative, not as negative, and therefore assigned to prayoté the same meaning which Sayama 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 £and tv4m adri-vak para sulkéya dey4m, na sahdsraya nd ayutdya vagri-vak nd satdya 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 Ihdra, thou who art possessed of a hundred powers! VIII, 51, 7. kad& £ana start’ asi. Thou art never sterile. VIII, 52, 7. kad dana prd yukkAasi. Thou art never weary. VIII, 55, 5. 4ékshusha and sam-ndse. Not to be reached even with eye. X, 56, 4. mahimnds eshém pitdrah Rand isire. 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 tydgas 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 tydgas occurs, that meaning could hardly be ascribed to it. Strange as it may seem, no one who is acquainted with the general 268 VEDIC HYMNS.
2Strange as it may seem, no one who is acquainted with the general 268 VEDIC HYMNS. train of thought in the Vedic hymns can fail to see that tydgas in most passages means attack, onslaught; it may be even the instrument of an attack,a weapon. Howit 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. nd tam tigmdm and ty4gahé nd drasad abhi tam gurd. No sharp blow, no heavy one, shall come near him whom you protect. , Here the two adjectives tigma, sharp, and guri, heavy, point to something tangible, and I feel much inclined to take tydgas 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. mahdz Ait asi ty4vasah varitd. Thou art the shielder from a great attack. IV, 43,4. kd#A vam maha Ait tydgasah abhike urushydtafn madhvi dasr4 nak Att. Who is against your great attack? Protect us with your help, O Asvins, ye strong ones. Here Professor Roth seems to join maha’ Zit tydgasak abhike urushydtam, but in that case it would be impossible to construe the first words, k4# vam. 1,119,8. d4gakkhatam krfpamdnzam para-vati pituh svasya tydgas4 ni-badhitam. You went from afar to the suppliant, who had been struck down by the violence of his own father. According to Professor Roth tydgas would here mean forlornness, need, or danger. But nibAdhita is a strong verb, as we may see in VIII, 64,2. pad& pazin aradhdsa’ ni badhasva mahén asi. Strike the useless Pais down with thy foot, for thou art great. X, 18,11. ut sva#kasva prithivi m& nf badhathad. Open, O earth, do not press on him (i.e. the dead, who is NOTES. I, 166, 12. 269 to be buried ; cf. M. M., Uber Todtenbestattung, Zeitschrift der D. M.G., vol. ix, p. xv). VII, 83, 6. yadtra r&ga-bhi# dasd-bhif ni-badhitam prd su-diésam dvatam trftsu-bhi# saha. Where you protected Suds with the Trétsus, when he was pressed or set upon by the ten kings. Another passage in which tydgas occurs is, VI, 62,10. sdnutyena tyd4gas4 mdrtyasya vanushyatém dpi sirshé vavviktam. By your covert attack turn back the heads of those even who harass the mortal. Though this passage may seem less decisive, yet it is difficult to see how ty4gas4 could here, according to Professor Roth, be rendered by forlornness or danger. Something is required by which enemies can be turned back. Nor can it be doubtful that sirshd is governed by vavr#ktam, meaning turn back their heads, for the same expression occurs again in I, 33, 5. para Ait sirsh@ vavriguh té indra ayagvanak yagva-bhiz spardhamanaz.
3Something is required by which enemies can be turned back. Nor can it be doubtful that sirshd is governed by vavr#ktam, meaning turn back their heads, for the same expression occurs again in I, 33, 5. para Ait sirsh@ vavriguh té indra ayagvanak yagva-bhiz spardhamanaz. Professor Benfey translates this verse by, ‘ Kopfiiber flohn sie alle vor dir;’ but it may be rendered more literally, ‘ These lawless people fighting with the pious turned away their heads.’ , X, 144, 6. evd tat indrak induna devéshu Ait dharaydte mahi ty4gah. Indeed through this draught Indra can hold out against that great attack even among the gods. X, 79, 6. kim devéshu tyaga’ énak akartha. What insult, what sin hast thou committed among the gods? In these two passages the meaning of tydgas as attack or assault is at least as appropriate as that proposed by Professor Roth, estrangement, malignity. There remains one passage, VI, 3,1. y4m tvdm mitréna varunah sa-géshah déva pasi ty4gas4 mdrtam dmhak. I confess that the construction of this verse is not clear to me, and I doubt whether it is possible to use tydgas4 as a verbal noun governing an accusative. If this were possible, one might translate, ‘The mortal whom thou, O God (Agni), 270 VEDIC HYMNS, Varuaa, together with Mitra, protectest by pushing back evil” More probably we should translate, ‘Whom thou protectest from evil by thy might.’ If it be asked how tydgas can possibly have the meaning which has been assigned to it in all the passages in which it occurs, viz. that of forcibly attacking or pushing away, we can only account for it by supposing that tyag, before it came to mean to leave, meant to push off, to drive away with violence (verstossen instead of verlassen). This meaning may still be perceived occasionally in the use of tyag; e.g. devds tyagantu mam, may the gods forsake me! i.e. may the gods drive me away! Even in the latest Sanskrit tyag is used with regard to an arrow that is let off. ‘To expel’ is expressed by nis-tyag. Those who believe in the production of new roots by the addition of prepositional prefixes might possibly see in tyag an original ati-ag, to drive off; but, however that may be, there is evidence enough to show that tyag expressed originally a more violent act of separation than it does in ordinary Sanskrit, though here, too, passages occur in which tyag may be translated by to throw, to fling; for instance, khe dhdlim yas tyaged uékair mardhni tasyaiva s4 patet, he who throws up dust in the air, it will fall on his head. Ind. Spr. 1582. Mué, too, is used in a similar manner ; for instance, vagram mokshyate te mahendrak, Mah4abh. XIV, 263. Cf. Dhammapada, ver. 389. Verse 138. Note 1. Sasa, masc., means a spell, whether for good or for evil, a blessing as well as a curse. It means a curse, or, at all events, a calumny: I, 18, 3. m& nak sdmsahk drarushak dhort{h pranak martyasya. Let not the curse of the enemy, the onslaught of a mortal hurt us,
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.
1titikshante abh{-sastim g4nandm indra tvdt & kak Rand hi pra-ketdh. They bear the scoffing of men; for, Indra, from thee comes every wisdom. I, 113, 8. ushaéZ mrttdm kam and bodhayantt. Ushas, who wakes every dead (or one who is as if dead). I, 191, 7. advishtik kim Rand iha vak sarve sakdm ni gasyata. Invisible ones, whatever you are, vanish all together! II. We now come to passages in which £and stands for ka na, 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. ydsmAt {ndrat brzhataé kim and im rité. Beside whom, (beside) the great Indra, there is not anything. | II, 24, 12. visvam saty4m magha-vana yuvéd {t apaX and pra minanti vratam vam. Everything, you mighty ones, belongs indeed to you; even the waters do not transgress your law. NOTES. I, 166, 12. 267 IV, 30, 3. visve kana {t an@ tva devasad indra yuyudhud. Even all the gods do not ever fight thee, O Indra. V, 34, 7. dud-gé kand dhriyate visvak & puri gdnahk yah asya tavishim d4éukrudhat. Even in a stronghold many a man is not often preserved who has excited his anger. VII, 83, 2. ydsmin 4gd bhavati kim dand priydm. . In which struggle there is nothing good whatsoever. VII, 86, 6. svApnak Rand {ft dnvitasya pra-yota. Even sleep does not remove all evil. In this passage I formerly took and as affirmative, not as negative, and therefore assigned to prayoté the same meaning which Sayama 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 £and tv4m adri-vak para sulkéya dey4m, na sahdsraya nd ayutdya vagri-vak nd satdya 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 Ihdra, thou who art possessed of a hundred powers! VIII, 51, 7. kad& £ana start’ asi. Thou art never sterile. VIII, 52, 7. kad dana prd yukkAasi. Thou art never weary. VIII, 55, 5. 4ékshusha and sam-ndse. Not to be reached even with eye. X, 56, 4. mahimnds eshém pitdrah Rand isire. 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 tydgas 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 tydgas occurs, that meaning could hardly be ascribed to it. Strange as it may seem, no one who is acquainted with the general 268 VEDIC HYMNS.
2Strange as it may seem, no one who is acquainted with the general 268 VEDIC HYMNS. train of thought in the Vedic hymns can fail to see that tydgas in most passages means attack, onslaught; it may be even the instrument of an attack,a weapon. Howit 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. nd tam tigmdm and ty4gahé nd drasad abhi tam gurd. No sharp blow, no heavy one, shall come near him whom you protect. , Here the two adjectives tigma, sharp, and guri, heavy, point to something tangible, and I feel much inclined to take tydgas 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. mahdz Ait asi ty4vasah varitd. Thou art the shielder from a great attack. IV, 43,4. kd#A vam maha Ait tydgasah abhike urushydtafn madhvi dasr4 nak Att. Who is against your great attack? Protect us with your help, O Asvins, ye strong ones. Here Professor Roth seems to join maha’ Zit tydgasak abhike urushydtam, but in that case it would be impossible to construe the first words, k4# vam. 1,119,8. d4gakkhatam krfpamdnzam para-vati pituh svasya tydgas4 ni-badhitam. You went from afar to the suppliant, who had been struck down by the violence of his own father. According to Professor Roth tydgas would here mean forlornness, need, or danger. But nibAdhita is a strong verb, as we may see in VIII, 64,2. pad& pazin aradhdsa’ ni badhasva mahén asi. Strike the useless Pais down with thy foot, for thou art great. X, 18,11. ut sva#kasva prithivi m& nf badhathad. Open, O earth, do not press on him (i.e. the dead, who is NOTES. I, 166, 12. 269 to be buried ; cf. M. M., Uber Todtenbestattung, Zeitschrift der D. M.G., vol. ix, p. xv). VII, 83, 6. yadtra r&ga-bhi# dasd-bhif ni-badhitam prd su-diésam dvatam trftsu-bhi# saha. Where you protected Suds with the Trétsus, when he was pressed or set upon by the ten kings. Another passage in which tydgas occurs is, VI, 62,10. sdnutyena tyd4gas4 mdrtyasya vanushyatém dpi sirshé vavviktam. By your covert attack turn back the heads of those even who harass the mortal. Though this passage may seem less decisive, yet it is difficult to see how ty4gas4 could here, according to Professor Roth, be rendered by forlornness or danger. Something is required by which enemies can be turned back. Nor can it be doubtful that sirshd is governed by vavr#ktam, meaning turn back their heads, for the same expression occurs again in I, 33, 5. para Ait sirsh@ vavriguh té indra ayagvanak yagva-bhiz spardhamanaz.
3Something is required by which enemies can be turned back. Nor can it be doubtful that sirshd is governed by vavr#ktam, meaning turn back their heads, for the same expression occurs again in I, 33, 5. para Ait sirsh@ vavriguh té indra ayagvanak yagva-bhiz spardhamanaz. Professor Benfey translates this verse by, ‘ Kopfiiber flohn sie alle vor dir;’ but it may be rendered more literally, ‘ These lawless people fighting with the pious turned away their heads.’ , X, 144, 6. evd tat indrak induna devéshu Ait dharaydte mahi ty4gah. Indeed through this draught Indra can hold out against that great attack even among the gods. X, 79, 6. kim devéshu tyaga’ énak akartha. What insult, what sin hast thou committed among the gods? In these two passages the meaning of tydgas as attack or assault is at least as appropriate as that proposed by Professor Roth, estrangement, malignity. There remains one passage, VI, 3,1. y4m tvdm mitréna varunah sa-géshah déva pasi ty4gas4 mdrtam dmhak. I confess that the construction of this verse is not clear to me, and I doubt whether it is possible to use tydgas4 as a verbal noun governing an accusative. If this were possible, one might translate, ‘The mortal whom thou, O God (Agni), 270 VEDIC HYMNS, Varuaa, together with Mitra, protectest by pushing back evil” More probably we should translate, ‘Whom thou protectest from evil by thy might.’ If it be asked how tydgas can possibly have the meaning which has been assigned to it in all the passages in which it occurs, viz. that of forcibly attacking or pushing away, we can only account for it by supposing that tyag, before it came to mean to leave, meant to push off, to drive away with violence (verstossen instead of verlassen). This meaning may still be perceived occasionally in the use of tyag; e.g. devds tyagantu mam, may the gods forsake me! i.e. may the gods drive me away! Even in the latest Sanskrit tyag is used with regard to an arrow that is let off. ‘To expel’ is expressed by nis-tyag. Those who believe in the production of new roots by the addition of prepositional prefixes might possibly see in tyag an original ati-ag, to drive off; but, however that may be, there is evidence enough to show that tyag expressed originally a more violent act of separation than it does in ordinary Sanskrit, though here, too, passages occur in which tyag may be translated by to throw, to fling; for instance, khe dhdlim yas tyaged uékair mardhni tasyaiva s4 patet, he who throws up dust in the air, it will fall on his head. Ind. Spr. 1582. Mué, too, is used in a similar manner ; for instance, vagram mokshyate te mahendrak, Mah4abh. XIV, 263. Cf. Dhammapada, ver. 389. Verse 138. Note 1. Sasa, masc., means a spell, whether for good or for evil, a blessing as well as a curse. It means a curse, or, at all events, a calumny: I, 18, 3. m& nak sdmsahk drarushak dhort{h pranak martyasya. Let not the curse of the enemy, the onslaught of a mortal hurt us,
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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