Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Stems in radical n frequently enter the class of stems in & and a, and pravan would become prav4Aé or pravak, as -gan becomes -g4h and -gak; cf. Lanman, NOTES. X, 77, 7. 415 p- 478. Others take vana for a mere suffix like vat. Prava, rushing forward, would have been a good name for a spring. This, of course, is a mere conjecture. Others derive prava-s from va, to blow. As a substantive prava as well as upava occurs AV. XII, 1, 51. vatasya pravém upavém anu vaty ar#iz. But these words mean the blowing before and the blowing after, and not blowers. . There are the verbs prava and anuvd in Tazdya Br. I, 9, 7; TS. III, 5, 2, 3; IV, 4,1, 1. They are there referred to dawn and night. These passages, however, seem too technical to allow us to fix the original meaning of prava-%. Pravda in RV. I, 34, 8, remains unexplained. Verse 7. Note 1. On udr#ki, see Ludwig’s note. 416 VEDIC HYMNS. MANDALA X, HYMN 78. ASHTAKA VIII, ADHYAYA 38, VARGA 12-18. To THE Maruts (THE STORM-GoDs). 1. Full of devotion like priests with their prayers, wealthy like pious men, who please the gods with their offerings, beautiful to behold like brilliant kings, without a blemish like the youths of our hamlets— 2. They who are gold-breasted like Agni with his splendour, quick to help like self-harnessed winds, good leaders like the oldest experts, they are to the righteous man like Somas, that yield the best protection. 3. They who are roaring and hasting like winds, brilliant like the tongues of fires, powerful like mailed soldiers, full of blessings like the prayers of our fathers, 4. Who hold together like the spokes of chariotwheels, who glance forward like victorious heroes, who scatter ghvzta! like wooing youths, who chant beautifully like singers, intoning a hymn of praise, 5. Who are swift like the best of horses, who are bounteous like lords of chariots on a suit, who are hastening on like water with downward floods, who are like the manifold! Angiras with their (numerous) songs. 6. These noble sons of Sindhu? are like grindingstones, they are always like Soma-stones?, tearing everything to pieces; these sons of a good mother are like playful children, they are by their glare like a great troop on its march. MANDALA X, HYMN 78, 417 7. Illumining the sacrifice! like the rays of the dawn, they shone forth in their ornaments like triumphant warriors; the Maruts with bright spears seem like running rivers, from afar they measure many miles. 8. O gods, make us happy and rich, prospering us, your praisers,O Maruts! Remember our praise and our friendship, for from of old there are always with you gifts of treasures. (32) Ee 418 VEDIC HYMNS. NOTES. Ascribed to Syimarasmi Bhargava. None of its verses occurs elsewhere. Metre, 1, 3, 4, 8 Trishtubh; 2, 5-7 Gagati. Verse 4.
2Remember our praise and our friendship, for from of old there are always with you gifts of treasures. (32) Ee 418 VEDIC HYMNS. NOTES. Ascribed to Syimarasmi Bhargava. None of its verses occurs elsewhere. Metre, 1, 3, 4, 8 Trishtubh; 2, 5-7 Gagati. Verse 4. Note 1. Ghvitaprush, Fett spriihend, Gluth austheilend, according to Grassmann; ghrita-spriihend, according to Ludwig. Sdyaza takes vareydvah as wishing to give presents, and explains that such gifts were preceded by a gift of water, so that ghy#taprisha% would mean, giving water or rain. The real meaning is difficult. Verse 5. Note 1. Visvartpa may have been meant in a more special and mythological sense. Verse 6. Note 1. Sindhu-mataraZ may be a synonym of Prisnimatara#, sindhu being used as a name of the water in the sky. It may also mean, having the river Sindhu for their mother, i.e. coming from the region of the river. Bergaigne translates (II, 397), ‘qui ont pour mére la rivitre céleste. Cette riviére peut étre une des formes de la vache qui passe aussi pour leur mere.’ Note 2. The grév4anak and adrayak are probably meant for stones used for pounding corn and squeezing Soma. Verse 7. Note 1. On adhvarasri, see Pischel, Ved. Stud. p. 53. MANDALA I, HYMN 43. 419 MANDALA I, HYMN 43, ASHTAKA I, ADHYAYA 8, VARGA 26-27. To Rupra. 1. What could we say to Rudra, the wise, the most liberal, the most powerful, that is most welcome to his heart,— 2. So that Aditi? may bring Rudra’s healing to the cattle, to men, to cow, and kith, 3. So that Mitra, that Varuva, that Rudra hear us, and all the united Maruts !. 4. We implore Rudra, the lord of songs, the lord of animal sacrifices’, the possessor of healing medicines ?, for health, wealth 8, and his favour. 5. He who shines like the bright sun, and like gold, who is the best Vasu among the gods, 6. May he bring health to our horse, welfare to ram and ewe, to men, to women, and to the cow! 7. Bestow on us, O Soma, the happiness of a hundred men, great glory of strong manhood !; 8. O Soma}, let not those who harass and injure overthrow us; O Indu, help us to booty! 9. Whatever beings are thine, the immortal, in the highest place of the law, on its summit’, in its centre, O Soma, cherish them, remember them who honour thee. 420 VEDIC HYMNS. NOTES. Ascribed to Kazva Ghaura, and addressed to Rudra (1, 2, 4-6), to Rudra and Mitra-Varuzau (3),and to Soma (7-9). Metre, Gayatri (1-8); Anushéubh (9). Verse 2 in TS. III, 4, 11,2; MS. IV, 12, 6. The hymn may be divided into two, the first from 1-6, the second from 7-9. See, however, Bergaigne, III, 32, n. 1; and Recherches sur l’hist. de la Samhita, I, 65. He would prefer to divide the whole into three hymns. Verse 1. See TA. X, 17, 1; Delbriick, Synt. Forsch. I, 246. Verse 2. Note 1. Ludwig takes Aditi here as a name of Rudra; also Hillebrandt, Uber die Gottin Aditi, p. 6. Verse 3.
31; and Recherches sur l’hist. de la Samhita, I, 65. He would prefer to divide the whole into three hymns. Verse 1. See TA. X, 17, 1; Delbriick, Synt. Forsch. I, 246. Verse 2. Note 1. Ludwig takes Aditi here as a name of Rudra; also Hillebrandt, Uber die Gottin Aditi, p. 6. Verse 3. Note 1. The visve sagdéshasaf, following on Rudra, can hardly be meant for any but the Maruts, who are often called sagéshasa#. But it may also have been intended for all the gods together. Verse 4. Note 1. Gathapatim and medhdpatim are both difficult. We expect gath4patim and medh4patim. If, as Ludwig maintains, gatha in Zend is equivalent to vztu, season, then gathapati might be ritupati, a name of Agni, X, 2,1. But this is extremely doubtful. We must derive g4thdpati from gatha, I, 167, 6, and medhdpati from medhd, animal sacrifice, till we know more on the subject. Note 2. Galasha-bheshagam, an epithet of Rudra; see VIII, 29, 5, where Rudra is intended. In II, 33,7, the arm of Rudra is called bheshagd’ gdlashaz ; in VII, 35, 6, Rudra himself is called galashaZ. Gdlasha seems connected with gala, water. Bergaigne, III, 32, translates it by adoucissant, Note 3. On samydh, see note 2 to I, 165, 4. NOTES. I, 43, 9. 421 Verse 7. Note 1. Tuvi-nvzmza would seem more appropriate as a vocative. In verse 8, too, I should prefer to take Soma as a vocative, like Benfey and Grassmann. Verse 8. Note 1. I read Soma, paribadhak. See Delbriick, Synt. Forsch. p. 116. Verse 9. Note 1. Unless we can take mirdhd for a locative, attracted by n&bha, I should propose to read mOrdhan ndbha. It can hardly be an adverbial Dvandva, mdrdha-nabha, nor do I see how it can be applied as a nominative to Rudra. The whole verse is difficult, possibly a later addition. On ritasya amrttasya dhdman, see IX, 97, 32 ; 110, 4 (dhdrman). 422 VEDIC HYMNS. MANDALA I, HYMN 114. ASHTAKA I, ADHYAYA 8, VARGA 5-6. To Rupra. 1. We offer these prayers! to Rudra, the strong, whose hair is braided 2, who rules over heroes 3, that he may be a blessing to man and beast, that everything in this our village may be prosperous and free from disease. 2. Be gracious to us, O Rudra, and give us joy, and we shall honour thee, the ruler of heroes, with worship. What health and wealth father Manu acquired by his sacrifices, may we obtain the same, O Rudra, under thy guidance. 3. O bounteous Rudra, may we by sacrifice obtain the goodwill of thee, the ruler of heroes; come to our clans, well-disposed, and, with unharmed men, we shall offer our libation to thee. 4. We call down for our help the fierce Rudra, who fulfils our sacrifice, the swift, the wise; may he drive far away from us the anger of the gods; we desire his goodwill only. 5. We call down with worship the red boar of the sky, the god with braided hair, the blazing form ; may he who carries in his hand the best medicines grant us protection, shield, and shelter !
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.
1Stems in radical n frequently enter the class of stems in & and a, and pravan would become prav4Aé or pravak, as -gan becomes -g4h and -gak; cf. Lanman, NOTES. X, 77, 7. 415 p- 478. Others take vana for a mere suffix like vat. Prava, rushing forward, would have been a good name for a spring. This, of course, is a mere conjecture. Others derive prava-s from va, to blow. As a substantive prava as well as upava occurs AV. XII, 1, 51. vatasya pravém upavém anu vaty ar#iz. But these words mean the blowing before and the blowing after, and not blowers. . There are the verbs prava and anuvd in Tazdya Br. I, 9, 7; TS. III, 5, 2, 3; IV, 4,1, 1. They are there referred to dawn and night. These passages, however, seem too technical to allow us to fix the original meaning of prava-%. Pravda in RV. I, 34, 8, remains unexplained. Verse 7. Note 1. On udr#ki, see Ludwig’s note. 416 VEDIC HYMNS. MANDALA X, HYMN 78. ASHTAKA VIII, ADHYAYA 38, VARGA 12-18. To THE Maruts (THE STORM-GoDs). 1. Full of devotion like priests with their prayers, wealthy like pious men, who please the gods with their offerings, beautiful to behold like brilliant kings, without a blemish like the youths of our hamlets— 2. They who are gold-breasted like Agni with his splendour, quick to help like self-harnessed winds, good leaders like the oldest experts, they are to the righteous man like Somas, that yield the best protection. 3. They who are roaring and hasting like winds, brilliant like the tongues of fires, powerful like mailed soldiers, full of blessings like the prayers of our fathers, 4. Who hold together like the spokes of chariotwheels, who glance forward like victorious heroes, who scatter ghvzta! like wooing youths, who chant beautifully like singers, intoning a hymn of praise, 5. Who are swift like the best of horses, who are bounteous like lords of chariots on a suit, who are hastening on like water with downward floods, who are like the manifold! Angiras with their (numerous) songs. 6. These noble sons of Sindhu? are like grindingstones, they are always like Soma-stones?, tearing everything to pieces; these sons of a good mother are like playful children, they are by their glare like a great troop on its march. MANDALA X, HYMN 78, 417 7. Illumining the sacrifice! like the rays of the dawn, they shone forth in their ornaments like triumphant warriors; the Maruts with bright spears seem like running rivers, from afar they measure many miles. 8. O gods, make us happy and rich, prospering us, your praisers,O Maruts! Remember our praise and our friendship, for from of old there are always with you gifts of treasures. (32) Ee 418 VEDIC HYMNS. NOTES. Ascribed to Syimarasmi Bhargava. None of its verses occurs elsewhere. Metre, 1, 3, 4, 8 Trishtubh; 2, 5-7 Gagati. Verse 4.
2Remember our praise and our friendship, for from of old there are always with you gifts of treasures. (32) Ee 418 VEDIC HYMNS. NOTES. Ascribed to Syimarasmi Bhargava. None of its verses occurs elsewhere. Metre, 1, 3, 4, 8 Trishtubh; 2, 5-7 Gagati. Verse 4. Note 1. Ghvitaprush, Fett spriihend, Gluth austheilend, according to Grassmann; ghrita-spriihend, according to Ludwig. Sdyaza takes vareydvah as wishing to give presents, and explains that such gifts were preceded by a gift of water, so that ghy#taprisha% would mean, giving water or rain. The real meaning is difficult. Verse 5. Note 1. Visvartpa may have been meant in a more special and mythological sense. Verse 6. Note 1. Sindhu-mataraZ may be a synonym of Prisnimatara#, sindhu being used as a name of the water in the sky. It may also mean, having the river Sindhu for their mother, i.e. coming from the region of the river. Bergaigne translates (II, 397), ‘qui ont pour mére la rivitre céleste. Cette riviére peut étre une des formes de la vache qui passe aussi pour leur mere.’ Note 2. The grév4anak and adrayak are probably meant for stones used for pounding corn and squeezing Soma. Verse 7. Note 1. On adhvarasri, see Pischel, Ved. Stud. p. 53. MANDALA I, HYMN 43. 419 MANDALA I, HYMN 43, ASHTAKA I, ADHYAYA 8, VARGA 26-27. To Rupra. 1. What could we say to Rudra, the wise, the most liberal, the most powerful, that is most welcome to his heart,— 2. So that Aditi? may bring Rudra’s healing to the cattle, to men, to cow, and kith, 3. So that Mitra, that Varuva, that Rudra hear us, and all the united Maruts !. 4. We implore Rudra, the lord of songs, the lord of animal sacrifices’, the possessor of healing medicines ?, for health, wealth 8, and his favour. 5. He who shines like the bright sun, and like gold, who is the best Vasu among the gods, 6. May he bring health to our horse, welfare to ram and ewe, to men, to women, and to the cow! 7. Bestow on us, O Soma, the happiness of a hundred men, great glory of strong manhood !; 8. O Soma}, let not those who harass and injure overthrow us; O Indu, help us to booty! 9. Whatever beings are thine, the immortal, in the highest place of the law, on its summit’, in its centre, O Soma, cherish them, remember them who honour thee. 420 VEDIC HYMNS. NOTES. Ascribed to Kazva Ghaura, and addressed to Rudra (1, 2, 4-6), to Rudra and Mitra-Varuzau (3),and to Soma (7-9). Metre, Gayatri (1-8); Anushéubh (9). Verse 2 in TS. III, 4, 11,2; MS. IV, 12, 6. The hymn may be divided into two, the first from 1-6, the second from 7-9. See, however, Bergaigne, III, 32, n. 1; and Recherches sur l’hist. de la Samhita, I, 65. He would prefer to divide the whole into three hymns. Verse 1. See TA. X, 17, 1; Delbriick, Synt. Forsch. I, 246. Verse 2. Note 1. Ludwig takes Aditi here as a name of Rudra; also Hillebrandt, Uber die Gottin Aditi, p. 6. Verse 3.
31; and Recherches sur l’hist. de la Samhita, I, 65. He would prefer to divide the whole into three hymns. Verse 1. See TA. X, 17, 1; Delbriick, Synt. Forsch. I, 246. Verse 2. Note 1. Ludwig takes Aditi here as a name of Rudra; also Hillebrandt, Uber die Gottin Aditi, p. 6. Verse 3. Note 1. The visve sagdéshasaf, following on Rudra, can hardly be meant for any but the Maruts, who are often called sagéshasa#. But it may also have been intended for all the gods together. Verse 4. Note 1. Gathapatim and medhdpatim are both difficult. We expect gath4patim and medh4patim. If, as Ludwig maintains, gatha in Zend is equivalent to vztu, season, then gathapati might be ritupati, a name of Agni, X, 2,1. But this is extremely doubtful. We must derive g4thdpati from gatha, I, 167, 6, and medhdpati from medhd, animal sacrifice, till we know more on the subject. Note 2. Galasha-bheshagam, an epithet of Rudra; see VIII, 29, 5, where Rudra is intended. In II, 33,7, the arm of Rudra is called bheshagd’ gdlashaz ; in VII, 35, 6, Rudra himself is called galashaZ. Gdlasha seems connected with gala, water. Bergaigne, III, 32, translates it by adoucissant, Note 3. On samydh, see note 2 to I, 165, 4. NOTES. I, 43, 9. 421 Verse 7. Note 1. Tuvi-nvzmza would seem more appropriate as a vocative. In verse 8, too, I should prefer to take Soma as a vocative, like Benfey and Grassmann. Verse 8. Note 1. I read Soma, paribadhak. See Delbriick, Synt. Forsch. p. 116. Verse 9. Note 1. Unless we can take mirdhd for a locative, attracted by n&bha, I should propose to read mOrdhan ndbha. It can hardly be an adverbial Dvandva, mdrdha-nabha, nor do I see how it can be applied as a nominative to Rudra. The whole verse is difficult, possibly a later addition. On ritasya amrttasya dhdman, see IX, 97, 32 ; 110, 4 (dhdrman). 422 VEDIC HYMNS. MANDALA I, HYMN 114. ASHTAKA I, ADHYAYA 8, VARGA 5-6. To Rupra. 1. We offer these prayers! to Rudra, the strong, whose hair is braided 2, who rules over heroes 3, that he may be a blessing to man and beast, that everything in this our village may be prosperous and free from disease. 2. Be gracious to us, O Rudra, and give us joy, and we shall honour thee, the ruler of heroes, with worship. What health and wealth father Manu acquired by his sacrifices, may we obtain the same, O Rudra, under thy guidance. 3. O bounteous Rudra, may we by sacrifice obtain the goodwill of thee, the ruler of heroes; come to our clans, well-disposed, and, with unharmed men, we shall offer our libation to thee. 4. We call down for our help the fierce Rudra, who fulfils our sacrifice, the swift, the wise; may he drive far away from us the anger of the gods; we desire his goodwill only. 5. We call down with worship the red boar of the sky, the god with braided hair, the blazing form ; may he who carries in his hand the best medicines grant us protection, shield, and shelter !
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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