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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Priksh is used together with subh, ish, drg (VI, 62, 4), and as we have subham yé, we might take pr¢#ksham y4 in the sense of going for food, in search of food. But it is better to take pyzksham as an adverb. In the next verse prikshé is really a kind of infinitive, governing bhivana. Note 5. Tradition explains the Przshatis as spotted deer, but przshadasva, as an epithet of the Maruts, need not mean having Prishatis for their horses, but having spotted horses. See Bergaigne, Rel. Ved. II, p. 378, note. Verse 4. Note 1. Ludwig translates: Zu narung haben sie alle dise wesen gebracht; Grassmann: Zur Labung netzten alle diese Wesen sie. Ludwig suggests Aitraya for mitraya; Oldenberg, far better, mitraydva/, looking for friends, like mitrayivaz, in I, 173, 10. Note 2. On vaydna, see Pischel in Vedische Studien, p. 301. But why does Pischel translate rigipyd by bulls, referring to VI, 67, 11? Verse 5. Note 1. AdhvasmdbhiZ seems to mean unimpeded or smooth. Cf. IX, 91, 3. Note 2. The meaning of indhanvabhié is very doubtful. NOTES. II, 34, 7. 303 Verse 6. Note 1. Narém na sdmsah, the original form of Narasamsah, I take here as a proper name, Mannerlob (like Frauenlob, the poet) referring to Indra. Bergaigne, I, p- 305, doubts whether Narasamsa can be a proper name in our passage, but on p. 308 he calls it an appellation of Indra. Note 2. Asvim iva, gives a sense, but one quite inappropriate to the Veda. It would mean, ‘fill the cow in her udder like a mare.’ I therefore propose to read asvim iva (asuam iva), from asd, a cow that is barren, or a cow that has not yet calved. Thus we read, I, 112, 3. yébhiz dhenim asvam pinvatha, ‘with the same help with which you nourish a barren cow.’ Cf. I, 116, 22. staryim pipyathu% gdm, ‘ you have filled the barren cow.’ If asvim iva dhentm is a simile, we want an object to which it refers, and this we find in dhfyam. Thus we read, V, 71, 2; VII, 94, 2; IX, 19, 2, pipyatam dhfyad, to fulfil prayers. I know, of course, that such changes in the sacred text will for the present seem most objectionable to my friends in India, but I doubt not that the time will come when they will see that such emendations are inevitable. I see that in the appendix to the Petersburg Dictionary, s.v. asi, the same conjecture has been suggested. . Verse 7. Note 1. Here again I have taken great liberties. Ap4nam is explained by Sayama as a participle for Apnuvantam. This participle, though quite correct (see Lindner, Altindische Nominalbildung, p. 54), does not occur again in the RV., nor does it yield a proper meaning. It could only mean, ‘give us a horse to the chariot, an obtaining prayer, rousing the attention (of the gods) day by day.’ Apdna may mean a drinking or carousing, and I do not see why we should not take it in that sense. Sacrifices in ancient times were often festivals; VII, 22, 3. im& brahma sadham4de gushasva, ‘ accept these prayers at our feast.’ If we suppose that 4p4na refers to the drinking of Soma, then
2Sacrifices in ancient times were often festivals; VII, 22, 3. im& brahma sadham4de gushasva, ‘ accept these prayers at our feast.’ If we suppose that 4p4na refers to the drinking of Soma, then 304 VEDIC HYMNS. nothing is more appropriate than to call the drinking kitayat, exciting, brdhma, a hymn. Anyhow I can discover no better meaning in this line. Grassmann, who knows that itayati means to excite, yet translates: ‘Gebt Gebet, das durchdringt, euch erinnernd Tag fiir Tag.’ Ludwig: ‘Das erfolgreiche brahma, das erinnernde tag fiir tag.’ Possibly we should have to change the accent from Ap4nd to 4pdna. Apand in IX, 10, 5 is equally obscure. Note 2. On vrigana, see I, 165, 15%. For fuller discussions of the various meanings of vrigana, see Geldner, Ved. Stud. I, 139; Oldenberg, Géttinger gel. Anzeigen, 1890, pp. 410 seq.; Ph. Colinet, Les principes de l’exégése védique d’aprés MM. Pischel et Geldner, p. 28; Ludwig, Uber Methode bei Interpretation des Rigveda, 1890, pp. 27 seq. Note 3. Sanf means acquiring, success, luck, gain, and is often placed in juxtaposition with medh4, wisdom. If they are thus placed side by side, san{ looks almost like an adjective, meaning efficient. RV. 1,18, 6. sanifm medh&m aydsisham, ‘I had asked for efficient, true, real wisdom, or, ‘I had asked for success and wisdom.’ In such passages, however, as V, 27, 4. dadat ri#4 sanim yaté dddat medhém ritayaté, it is clear that sanf was considered as independent and different from medhd (rikayaté = ritayaté). Verse 8. Note 1. On sud&navad, see note to I, 64, 6. It must often be left open whether sud4nu was understood as bounteous, or as having good rain or good Soma. Note 3. Pinvate, lit. to make swell or abound. Verse 9. Note 1. Vrikat&ti is an old locative of vrzkatat, wolfhood. To place us in wolfhood means to treat us as wolves, or as vogelfrei. Others take it to mean treating us as a wolf would treat us. Note 2. Tapusha fakriy4. According to Lanman (p. 571) tapushad might be taken as an acc. dual fem. I know, NOTES. II, 34, 10. 305 however, of no strictly analogous cases, and prefer to take tdpusha as an instrumental, this being its usual employment. Verse 10.
3Note 2. Tapusha fakriy4. According to Lanman (p. 571) tapushad might be taken as an acc. dual fem. I know, NOTES. II, 34, 10. 305 however, of no strictly analogous cases, and prefer to take tdpusha as an instrumental, this being its usual employment. Verse 10. Note 1. The second line is obscure. Neither Grassmann nor Ludwig nor Sayaza can extract any intelligible meaning from it. I have translated it, but I am far from satisfied. There may be an antithesis between the friends (the Maruts themselves, see V, 53, 2), milking the udder of Présni, and the Maruts coming to blame their friends for not offering them sacrifices, or for offering them sacrifices in common with Indra. In the first case when they, as friends, milk the cloud, their approach is brilliant and auspicious. In the second case, when they come to blame those who ought to celebrate them, or those who are actually hostile to them by causing the ruin or decay of a friend of the Maruts, such as Trita, their approach is likewise brilliant, but not auspicious. Trita is a friend of the Maruts whom they assist in battle, and it is possible that this legend may be alluded to here. Sometimes Trita seems also connected with the third libation which was offered at sunset, just as Vishnu represented the second libation which was offered at noon*, Thus we read, VIII, 12, 16. yat s6mam indra vishvavi yat va gha trité Aptyé ydt va marutsu mdndase, ‘whether you, Indra, enjoy the Soma near Vishzu, or near Trita Aptya, or among the Maruts.’ Sakapiai, as quoted by Yaska (Nir. XII, 19), explains the three steps of Vishnu as earth, sky, and heaven; Aurnavabha distinguishes Sam4rohaza, Vishzupada, and Gayasiras. But all this does not help us to disentangle our verse. It should be added that Bergaigne makes Tritdm to be governed by duhu& (Rel. Véd. II, 327). We should then have to translate, ‘or whether they milk Trita in order to blame the singer, to make them old who make ® Odinn is styled Thridi, by the side of Har and Tafnhar (the high and the even high) as the Third High. At other times he is Tveggi (secundus), Grimm’s Teutonic Mythology, vol. i, p. 162. [32] x 306 VEDIC HYMNS. others old, or who themselves become old.’ This, however, does not help us much. Professor Oldenberg conjectures that possibly guratdém might be changed to gurdtéam, and that the dual of the verb might refer to Rudra and Présni; or we might read gurdat4 for gurata, if it refers to Rudriyas. Navam4nasya might also be used in the sense of making. a noise (see I, 29,5), and possibly navamanasya nidé might have been intended for shouting and laughing to scorn. But all this leaves the true meaning of the verse as unfathomable as ever. Verse 11.
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.
1Priksh is used together with subh, ish, drg (VI, 62, 4), and as we have subham yé, we might take pr¢#ksham y4 in the sense of going for food, in search of food. But it is better to take pyzksham as an adverb. In the next verse prikshé is really a kind of infinitive, governing bhivana. Note 5. Tradition explains the Przshatis as spotted deer, but przshadasva, as an epithet of the Maruts, need not mean having Prishatis for their horses, but having spotted horses. See Bergaigne, Rel. Ved. II, p. 378, note. Verse 4. Note 1. Ludwig translates: Zu narung haben sie alle dise wesen gebracht; Grassmann: Zur Labung netzten alle diese Wesen sie. Ludwig suggests Aitraya for mitraya; Oldenberg, far better, mitraydva/, looking for friends, like mitrayivaz, in I, 173, 10. Note 2. On vaydna, see Pischel in Vedische Studien, p. 301. But why does Pischel translate rigipyd by bulls, referring to VI, 67, 11? Verse 5. Note 1. AdhvasmdbhiZ seems to mean unimpeded or smooth. Cf. IX, 91, 3. Note 2. The meaning of indhanvabhié is very doubtful. NOTES. II, 34, 7. 303 Verse 6. Note 1. Narém na sdmsah, the original form of Narasamsah, I take here as a proper name, Mannerlob (like Frauenlob, the poet) referring to Indra. Bergaigne, I, p- 305, doubts whether Narasamsa can be a proper name in our passage, but on p. 308 he calls it an appellation of Indra. Note 2. Asvim iva, gives a sense, but one quite inappropriate to the Veda. It would mean, ‘fill the cow in her udder like a mare.’ I therefore propose to read asvim iva (asuam iva), from asd, a cow that is barren, or a cow that has not yet calved. Thus we read, I, 112, 3. yébhiz dhenim asvam pinvatha, ‘with the same help with which you nourish a barren cow.’ Cf. I, 116, 22. staryim pipyathu% gdm, ‘ you have filled the barren cow.’ If asvim iva dhentm is a simile, we want an object to which it refers, and this we find in dhfyam. Thus we read, V, 71, 2; VII, 94, 2; IX, 19, 2, pipyatam dhfyad, to fulfil prayers. I know, of course, that such changes in the sacred text will for the present seem most objectionable to my friends in India, but I doubt not that the time will come when they will see that such emendations are inevitable. I see that in the appendix to the Petersburg Dictionary, s.v. asi, the same conjecture has been suggested. . Verse 7. Note 1. Here again I have taken great liberties. Ap4nam is explained by Sayama as a participle for Apnuvantam. This participle, though quite correct (see Lindner, Altindische Nominalbildung, p. 54), does not occur again in the RV., nor does it yield a proper meaning. It could only mean, ‘give us a horse to the chariot, an obtaining prayer, rousing the attention (of the gods) day by day.’ Apdna may mean a drinking or carousing, and I do not see why we should not take it in that sense. Sacrifices in ancient times were often festivals; VII, 22, 3. im& brahma sadham4de gushasva, ‘ accept these prayers at our feast.’ If we suppose that 4p4na refers to the drinking of Soma, then
2Sacrifices in ancient times were often festivals; VII, 22, 3. im& brahma sadham4de gushasva, ‘ accept these prayers at our feast.’ If we suppose that 4p4na refers to the drinking of Soma, then 304 VEDIC HYMNS. nothing is more appropriate than to call the drinking kitayat, exciting, brdhma, a hymn. Anyhow I can discover no better meaning in this line. Grassmann, who knows that itayati means to excite, yet translates: ‘Gebt Gebet, das durchdringt, euch erinnernd Tag fiir Tag.’ Ludwig: ‘Das erfolgreiche brahma, das erinnernde tag fiir tag.’ Possibly we should have to change the accent from Ap4nd to 4pdna. Apand in IX, 10, 5 is equally obscure. Note 2. On vrigana, see I, 165, 15%. For fuller discussions of the various meanings of vrigana, see Geldner, Ved. Stud. I, 139; Oldenberg, Géttinger gel. Anzeigen, 1890, pp. 410 seq.; Ph. Colinet, Les principes de l’exégése védique d’aprés MM. Pischel et Geldner, p. 28; Ludwig, Uber Methode bei Interpretation des Rigveda, 1890, pp. 27 seq. Note 3. Sanf means acquiring, success, luck, gain, and is often placed in juxtaposition with medh4, wisdom. If they are thus placed side by side, san{ looks almost like an adjective, meaning efficient. RV. 1,18, 6. sanifm medh&m aydsisham, ‘I had asked for efficient, true, real wisdom, or, ‘I had asked for success and wisdom.’ In such passages, however, as V, 27, 4. dadat ri#4 sanim yaté dddat medhém ritayaté, it is clear that sanf was considered as independent and different from medhd (rikayaté = ritayaté). Verse 8. Note 1. On sud&navad, see note to I, 64, 6. It must often be left open whether sud4nu was understood as bounteous, or as having good rain or good Soma. Note 3. Pinvate, lit. to make swell or abound. Verse 9. Note 1. Vrikat&ti is an old locative of vrzkatat, wolfhood. To place us in wolfhood means to treat us as wolves, or as vogelfrei. Others take it to mean treating us as a wolf would treat us. Note 2. Tapusha fakriy4. According to Lanman (p. 571) tapushad might be taken as an acc. dual fem. I know, NOTES. II, 34, 10. 305 however, of no strictly analogous cases, and prefer to take tdpusha as an instrumental, this being its usual employment. Verse 10.
3Note 2. Tapusha fakriy4. According to Lanman (p. 571) tapushad might be taken as an acc. dual fem. I know, NOTES. II, 34, 10. 305 however, of no strictly analogous cases, and prefer to take tdpusha as an instrumental, this being its usual employment. Verse 10. Note 1. The second line is obscure. Neither Grassmann nor Ludwig nor Sayaza can extract any intelligible meaning from it. I have translated it, but I am far from satisfied. There may be an antithesis between the friends (the Maruts themselves, see V, 53, 2), milking the udder of Présni, and the Maruts coming to blame their friends for not offering them sacrifices, or for offering them sacrifices in common with Indra. In the first case when they, as friends, milk the cloud, their approach is brilliant and auspicious. In the second case, when they come to blame those who ought to celebrate them, or those who are actually hostile to them by causing the ruin or decay of a friend of the Maruts, such as Trita, their approach is likewise brilliant, but not auspicious. Trita is a friend of the Maruts whom they assist in battle, and it is possible that this legend may be alluded to here. Sometimes Trita seems also connected with the third libation which was offered at sunset, just as Vishnu represented the second libation which was offered at noon*, Thus we read, VIII, 12, 16. yat s6mam indra vishvavi yat va gha trité Aptyé ydt va marutsu mdndase, ‘whether you, Indra, enjoy the Soma near Vishzu, or near Trita Aptya, or among the Maruts.’ Sakapiai, as quoted by Yaska (Nir. XII, 19), explains the three steps of Vishnu as earth, sky, and heaven; Aurnavabha distinguishes Sam4rohaza, Vishzupada, and Gayasiras. But all this does not help us to disentangle our verse. It should be added that Bergaigne makes Tritdm to be governed by duhu& (Rel. Véd. II, 327). We should then have to translate, ‘or whether they milk Trita in order to blame the singer, to make them old who make ® Odinn is styled Thridi, by the side of Har and Tafnhar (the high and the even high) as the Third High. At other times he is Tveggi (secundus), Grimm’s Teutonic Mythology, vol. i, p. 162. [32] x 306 VEDIC HYMNS. others old, or who themselves become old.’ This, however, does not help us much. Professor Oldenberg conjectures that possibly guratdém might be changed to gurdtéam, and that the dual of the verb might refer to Rudra and Présni; or we might read gurdat4 for gurata, if it refers to Rudriyas. Navam4nasya might also be used in the sense of making. a noise (see I, 29,5), and possibly navamanasya nidé might have been intended for shouting and laughing to scorn. But all this leaves the true meaning of the verse as unfathomable as ever. Verse 11.
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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