Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
190. Bergaigne, III, 153; Leop. v. Schroeder, Indiens Literatur und Cultur, 343. Verse 1=TB. II, 8, 6,9; verse 2=TB. II, 8, 6, 8; verse 10=TA. IV, 5, 7; verse 11=TS. IV, 5, 10,3; AV. XVIII, 1, 40; verse 14=VS. XVI, 50; TS. IV, 5, 10, 4; verse 15= TB. II, 8, 6, 9. Verse 1L. Note 1. The words abh{ na& virdé arvati kshameta admit of different interpretation. Grassmann has: ‘Der Held sei huldreich unsren schnellen Rossen ;’ Muir: ‘May the hero spare our horses ;’ Ludwig: ‘ Unser held mége tiichtig zu Rosse sein.’ The passages quoted by Ludwig from the Sat. Br. III, 7, 3, 1, and IV, 3, 4, 14,do not bear out the meaning of tiichtig sein, to be strong, they rather mean, to suffer, to submit to, with a dative. Yet vird# by itself may mean son or offspring (III, 4,9; VII, 1, 21; 56, 24), and if abhi-ksham in our passage could mean to be capable and strong, Ludwig’s translation would be justified. But if we take vird, hero, as intended for Rudra, as Indra also is often called simply vira, abhi kshameta would lend itself to the translation of ‘ to be gracious,’ or ‘to spare,’ and I therefore translate: ‘May the hero (Rudra) be gracious to our horse.’ It should be understood in the same sense in verse 7, at least I see no reason to vary the translation as Geldner does, and also Ludwig, while Muir is right and consistent. Our poet uses the verb abhiksham frequently, II, 28, 3; 29, 2 (abhikshantaraf ?). It seems confined to the second Mandala. Verse 2. Note 1. Vitardm, wherever it occurs, is always joined with vi in the Rig-veda. 430 VEDIC HYMNS. Verse 3. Note 1. If rdpas is derived from rap, to whisper, it would have meant originally what is whispered, that is, slander, accusation, and then only crime. Latin crimen also meant originally what is heard, Leumund. Crimen is not connected with the Greek xpfvw. The f in crimen has to be accounted for like the tin liber, from lubh (libh). The r is irregular, unless we find an analogy in increpare. Verse 5. Note 1. Havate, we expect hiydte. Ludwig’s explanation has not solved the difficulty, and suhava% points back to yo havate. Oldenberg suggests an anacoluthon, He who invokes—may I. Note 2. I formerly took ava dishtya in the sense of ‘to unloose,’ used originally with reference to tethered horses. As horses are unloosed before they can do their work, so the gods are, as it were, unloosed by prayer, or set off, so that they may fulfil what they are asked to do; see RV. I, 25,3. Inthe passage quoted by Ludwig from the TS. I, 8, 6, 2, the same meaning seemed quite appropriate: 4va Rudr4m adimahi—yatha nah sréyasah karat, ‘We unloosed Rudra, that he might make us happier.’ Ludwig takes it to mean, ‘We have bound, tied, or obliged Rudra, so that he make us happy,’ but the preposition ava is against this interpretation. Muir proposes ‘to avert’ or ‘to propitiate,’ the latter being adopted by Geldner.
2Muir proposes ‘to avert’ or ‘to propitiate,’ the latter being adopted by Geldner. However, in an article lately published by Roth on Wergeld in the Veda (Z.D.M.G. XLI, 672), ava-day has been recognised as an almost technical legal term, meaning ‘to pay off, to compound.’ Thus, Tazdya Br. XVI, 1, 12, we read yah satam vairam tad devan avadayate, ‘ He portions off, i.e. he satisfies, or pacifies, the gods who were offended, by giving a hundred cows.’ With ni, we find TB. I, 6, 10, 1. pragd rudrdn nir 4va dayate; the same occurs in Maitr. S. I, 10, 20, where we also read, gvzheshv eva Rudram nir ava dayata esha te Rudra bh4gas. Seealso Ait. Br.II,7,1. There is a verse quoted, 4vimba Rudrdm adimahi, in TS. I, 8, 6, 2; NOTES. II, 33, 7. 431 and again in MS. I, 10, 4; Kash. 1X, 7; Kap. S. VIII, 10; VS. ITI, 58, and this gives us the right key to our verse, namely, ‘ May I pay off, may I pacify, Rudra with my songs of praise,’ dishiya being the optat. of the aorist, adimahi the aor. ind. Note 8. On rididarat, see Benfey, Quantitatsversch.V, 1; p. 25; Geldner, K.Z. XXVIII, 201; Ludwig, Siisses in seinem bauche habend; Bergaigne, miséricordieux. The meaning is doubtful. Verse 6. Note 1. Ghrfniva, divided into ghrfni-iva, is a difficult form. Various attempts have been made to explain it. Grassmann translates: ‘Wie Schatten von der Gluth még unversehrt ich des Rudra Huld erreichen,’ preferring to write ghviner va. Ludwig, in his notes: ‘Bei hitze,’ taking ghrixi as a locative. Muir: ‘Shade in the heat.’ Geldner: ‘ Vor Sonnengluth den Schatten,’ taking ghvzmt asan instrumental. Lanman (p. 379) takes the same view, though he admits that this would be the only example of an instrumental in the masculine, contracted to i. He translates: ‘ As by the heat unharmed, to shelter bring me.’ He adds: ‘ It may be ablative with elision and crasis,’ and this is likewise Roth’s view. Weber thinks that we may retain ghriziva in the Samhit4 text, but should divide it into ghvzmt-iva, ‘like a man suffering from heat’ (Ind. Stud. XIII, p. 58). I think we must take into account a parallel passage, VI, 16, 38. ipa 44ydm iva ghréneh dganma sarma te vaydm, see M.M., Preface to translation of Rig-veda, p. cxliii. Probably the apparent irregularity of the metre led to the change of ghriner iva to ghréniva, but ghriner iva can be scanned u—vw; see M.M,, l.c., p. cxlviii. Verse 7. Note 1. Galasha by itself occurs but once more as an epithet of Rudra, VII, 35, 6, and twice in composition, galashabheshaga; see I, 43, 4. The second pada begins with hasta’. 432 VEDIC HYMNS. Verse 8. Note 1. Namasyd is difficult, but we can hardly take it for namasyAmasi, masi being supplied from gvz#imasi. Nor do we gain by taking namasy4 for an instrumental. Perhaps it is best to take it as a 1st pers. of the imperative. Note 2. The meaning of kalmalikin is unknown.
3Verse 8. Note 1. Namasyd is difficult, but we can hardly take it for namasyAmasi, masi being supplied from gvz#imasi. Nor do we gain by taking namasy4 for an instrumental. Perhaps it is best to take it as a 1st pers. of the imperative. Note 2. The meaning of kalmalikin is unknown. Note 8. I think it is best to translate ndma by name, though, no doubt, it implies more than the mere name. Geldner’s ‘ majestiatisch Wesen’ is right, but it is only one side of ndma. See VIII, 20, 13, note 1. Verse 9. Note 1. On vai, see Delbriick, Syntax, p. 483. On asurya, see von Bradke, Dyaus Asura, pp. 29, 34. Verse 10. Note 1. I have changed yagatdm into yagata. Note 2. Arhan iddm dayase visvam dbhvam has been rendered in different ways. Grassmann: ‘ Du theilst alle diese Macht aus.’ Ludwig: ‘ Du besitzest all dise gewalt.’ Geldner.: ‘Du besitzest héchste Macht.’ Muir: ‘Thou possessest all this vast world.’ Dayase is used, no doubt, in the sense of cutting and distributing, but never in the sense of possessing. In several places, however, it has been translated by to cut and to destroy, e.g. X, 80, 2. agniz vritréni dayate purtizi, ‘Agni cuts up many enemies.’ VI, 22, 9. visvak agurya dayase vi may4A, ‘thou destroyest all deceits.’ See also IV, 7,10; VI, 6,5. As to dbhva in the sense of fiend, we had it before in I, 39, 8. 4 yak nak abhvat ishate, vi tam yuyota. In other places it assumes a more neutral character, meaning monster, or monstrous power; see B.-R. s.v. ‘To distribute power’ is not a Vedic conception, nor does 4bhva ever mean power in the sense of ‘ungeheure Macht, or Urkraft’ (Delbriick, Chrest. p. 49). Verse 11, Note 1. AV. XVIII, 1, 40, has gartasddam gdndndm raéganam, and anydm asméat te. Garta-sad, literally, sitting NOTES. II, 33, 15. 433 in the hole, probably the place of the chariot where the king sat, separated from the driver. These divided chariots can be seen in the ancient monuments of Assyria and Babylon. The king seems to stand in a box of his own, fighting, while the charioteer holds the reins, so as not to interfere with the king. See, however, Bergaigne, ITI, 122 seq.; Z.D. M.G. XL, 681. Note 2. The mrigd bhimd is probably meant for the lion, cf. I, 154, 2, and Zimmer, Altindisches Leben, p. 78. Note 8. As to the sends of Rudra, see TS. IV, 5, 2,1, senfni; AV. XI, 2, 31; Par. Gvthy. III, 8,11. Verse 12. Note L The sense would be better if vindam4nam could be changed to vandamanas. Verse 13. Note 1. That father Manu obtained health and wealth from Rudra was mentioned before, I, 114, 2, and it is curious that the Vedic authority of Manu’s Smriti should be based on the well-known sentence, yat kima Manur abravit tad bheshagam, Taitt. Samh. II, 2, 10,2; cf. M. M., Hist. of Anc. Sansk. Lit. p. 89, Verse 14. Note 1. The VS. reads pari no rudrdsya hetir vrizaktu, pari tveshdsya durmatir aghayék. Vrigy4h is the 3rd pers. sing. in s of the aor. opt.
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.
190. Bergaigne, III, 153; Leop. v. Schroeder, Indiens Literatur und Cultur, 343. Verse 1=TB. II, 8, 6,9; verse 2=TB. II, 8, 6, 8; verse 10=TA. IV, 5, 7; verse 11=TS. IV, 5, 10,3; AV. XVIII, 1, 40; verse 14=VS. XVI, 50; TS. IV, 5, 10, 4; verse 15= TB. II, 8, 6, 9. Verse 1L. Note 1. The words abh{ na& virdé arvati kshameta admit of different interpretation. Grassmann has: ‘Der Held sei huldreich unsren schnellen Rossen ;’ Muir: ‘May the hero spare our horses ;’ Ludwig: ‘ Unser held mége tiichtig zu Rosse sein.’ The passages quoted by Ludwig from the Sat. Br. III, 7, 3, 1, and IV, 3, 4, 14,do not bear out the meaning of tiichtig sein, to be strong, they rather mean, to suffer, to submit to, with a dative. Yet vird# by itself may mean son or offspring (III, 4,9; VII, 1, 21; 56, 24), and if abhi-ksham in our passage could mean to be capable and strong, Ludwig’s translation would be justified. But if we take vird, hero, as intended for Rudra, as Indra also is often called simply vira, abhi kshameta would lend itself to the translation of ‘ to be gracious,’ or ‘to spare,’ and I therefore translate: ‘May the hero (Rudra) be gracious to our horse.’ It should be understood in the same sense in verse 7, at least I see no reason to vary the translation as Geldner does, and also Ludwig, while Muir is right and consistent. Our poet uses the verb abhiksham frequently, II, 28, 3; 29, 2 (abhikshantaraf ?). It seems confined to the second Mandala. Verse 2. Note 1. Vitardm, wherever it occurs, is always joined with vi in the Rig-veda. 430 VEDIC HYMNS. Verse 3. Note 1. If rdpas is derived from rap, to whisper, it would have meant originally what is whispered, that is, slander, accusation, and then only crime. Latin crimen also meant originally what is heard, Leumund. Crimen is not connected with the Greek xpfvw. The f in crimen has to be accounted for like the tin liber, from lubh (libh). The r is irregular, unless we find an analogy in increpare. Verse 5. Note 1. Havate, we expect hiydte. Ludwig’s explanation has not solved the difficulty, and suhava% points back to yo havate. Oldenberg suggests an anacoluthon, He who invokes—may I. Note 2. I formerly took ava dishtya in the sense of ‘to unloose,’ used originally with reference to tethered horses. As horses are unloosed before they can do their work, so the gods are, as it were, unloosed by prayer, or set off, so that they may fulfil what they are asked to do; see RV. I, 25,3. Inthe passage quoted by Ludwig from the TS. I, 8, 6, 2, the same meaning seemed quite appropriate: 4va Rudr4m adimahi—yatha nah sréyasah karat, ‘We unloosed Rudra, that he might make us happier.’ Ludwig takes it to mean, ‘We have bound, tied, or obliged Rudra, so that he make us happy,’ but the preposition ava is against this interpretation. Muir proposes ‘to avert’ or ‘to propitiate,’ the latter being adopted by Geldner.
2Muir proposes ‘to avert’ or ‘to propitiate,’ the latter being adopted by Geldner. However, in an article lately published by Roth on Wergeld in the Veda (Z.D.M.G. XLI, 672), ava-day has been recognised as an almost technical legal term, meaning ‘to pay off, to compound.’ Thus, Tazdya Br. XVI, 1, 12, we read yah satam vairam tad devan avadayate, ‘ He portions off, i.e. he satisfies, or pacifies, the gods who were offended, by giving a hundred cows.’ With ni, we find TB. I, 6, 10, 1. pragd rudrdn nir 4va dayate; the same occurs in Maitr. S. I, 10, 20, where we also read, gvzheshv eva Rudram nir ava dayata esha te Rudra bh4gas. Seealso Ait. Br.II,7,1. There is a verse quoted, 4vimba Rudrdm adimahi, in TS. I, 8, 6, 2; NOTES. II, 33, 7. 431 and again in MS. I, 10, 4; Kash. 1X, 7; Kap. S. VIII, 10; VS. ITI, 58, and this gives us the right key to our verse, namely, ‘ May I pay off, may I pacify, Rudra with my songs of praise,’ dishiya being the optat. of the aorist, adimahi the aor. ind. Note 8. On rididarat, see Benfey, Quantitatsversch.V, 1; p. 25; Geldner, K.Z. XXVIII, 201; Ludwig, Siisses in seinem bauche habend; Bergaigne, miséricordieux. The meaning is doubtful. Verse 6. Note 1. Ghrfniva, divided into ghrfni-iva, is a difficult form. Various attempts have been made to explain it. Grassmann translates: ‘Wie Schatten von der Gluth még unversehrt ich des Rudra Huld erreichen,’ preferring to write ghviner va. Ludwig, in his notes: ‘Bei hitze,’ taking ghrixi as a locative. Muir: ‘Shade in the heat.’ Geldner: ‘ Vor Sonnengluth den Schatten,’ taking ghvzmt asan instrumental. Lanman (p. 379) takes the same view, though he admits that this would be the only example of an instrumental in the masculine, contracted to i. He translates: ‘ As by the heat unharmed, to shelter bring me.’ He adds: ‘ It may be ablative with elision and crasis,’ and this is likewise Roth’s view. Weber thinks that we may retain ghriziva in the Samhit4 text, but should divide it into ghvzmt-iva, ‘like a man suffering from heat’ (Ind. Stud. XIII, p. 58). I think we must take into account a parallel passage, VI, 16, 38. ipa 44ydm iva ghréneh dganma sarma te vaydm, see M.M., Preface to translation of Rig-veda, p. cxliii. Probably the apparent irregularity of the metre led to the change of ghriner iva to ghréniva, but ghriner iva can be scanned u—vw; see M.M,, l.c., p. cxlviii. Verse 7. Note 1. Galasha by itself occurs but once more as an epithet of Rudra, VII, 35, 6, and twice in composition, galashabheshaga; see I, 43, 4. The second pada begins with hasta’. 432 VEDIC HYMNS. Verse 8. Note 1. Namasyd is difficult, but we can hardly take it for namasyAmasi, masi being supplied from gvz#imasi. Nor do we gain by taking namasy4 for an instrumental. Perhaps it is best to take it as a 1st pers. of the imperative. Note 2. The meaning of kalmalikin is unknown.
3Verse 8. Note 1. Namasyd is difficult, but we can hardly take it for namasyAmasi, masi being supplied from gvz#imasi. Nor do we gain by taking namasy4 for an instrumental. Perhaps it is best to take it as a 1st pers. of the imperative. Note 2. The meaning of kalmalikin is unknown. Note 8. I think it is best to translate ndma by name, though, no doubt, it implies more than the mere name. Geldner’s ‘ majestiatisch Wesen’ is right, but it is only one side of ndma. See VIII, 20, 13, note 1. Verse 9. Note 1. On vai, see Delbriick, Syntax, p. 483. On asurya, see von Bradke, Dyaus Asura, pp. 29, 34. Verse 10. Note 1. I have changed yagatdm into yagata. Note 2. Arhan iddm dayase visvam dbhvam has been rendered in different ways. Grassmann: ‘ Du theilst alle diese Macht aus.’ Ludwig: ‘ Du besitzest all dise gewalt.’ Geldner.: ‘Du besitzest héchste Macht.’ Muir: ‘Thou possessest all this vast world.’ Dayase is used, no doubt, in the sense of cutting and distributing, but never in the sense of possessing. In several places, however, it has been translated by to cut and to destroy, e.g. X, 80, 2. agniz vritréni dayate purtizi, ‘Agni cuts up many enemies.’ VI, 22, 9. visvak agurya dayase vi may4A, ‘thou destroyest all deceits.’ See also IV, 7,10; VI, 6,5. As to dbhva in the sense of fiend, we had it before in I, 39, 8. 4 yak nak abhvat ishate, vi tam yuyota. In other places it assumes a more neutral character, meaning monster, or monstrous power; see B.-R. s.v. ‘To distribute power’ is not a Vedic conception, nor does 4bhva ever mean power in the sense of ‘ungeheure Macht, or Urkraft’ (Delbriick, Chrest. p. 49). Verse 11, Note 1. AV. XVIII, 1, 40, has gartasddam gdndndm raéganam, and anydm asméat te. Garta-sad, literally, sitting NOTES. II, 33, 15. 433 in the hole, probably the place of the chariot where the king sat, separated from the driver. These divided chariots can be seen in the ancient monuments of Assyria and Babylon. The king seems to stand in a box of his own, fighting, while the charioteer holds the reins, so as not to interfere with the king. See, however, Bergaigne, ITI, 122 seq.; Z.D. M.G. XL, 681. Note 2. The mrigd bhimd is probably meant for the lion, cf. I, 154, 2, and Zimmer, Altindisches Leben, p. 78. Note 8. As to the sends of Rudra, see TS. IV, 5, 2,1, senfni; AV. XI, 2, 31; Par. Gvthy. III, 8,11. Verse 12. Note L The sense would be better if vindam4nam could be changed to vandamanas. Verse 13. Note 1. That father Manu obtained health and wealth from Rudra was mentioned before, I, 114, 2, and it is curious that the Vedic authority of Manu’s Smriti should be based on the well-known sentence, yat kima Manur abravit tad bheshagam, Taitt. Samh. II, 2, 10,2; cf. M. M., Hist. of Anc. Sansk. Lit. p. 89, Verse 14. Note 1. The VS. reads pari no rudrdsya hetir vrizaktu, pari tveshdsya durmatir aghayék. Vrigy4h is the 3rd pers. sing. in s of the aor. opt.
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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